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Tag: Mystery

More From the Naassene Fragment, Jesus Says “I am the True Door”

“Lift up the gates, ye who are rulers of you, and be ye lift up ye everlasting gates, and the King of Glory shall come in.” 1

This is a wonder of wonders.

“For who (H. he says) is this King of Glory? 2 A worm 3 and no man, the scorn of men, and the contempt of the people. 4 He is the King of Glory, the Mighty in War.” 5

By “War” he 6 means the “[war] in the body,” for the plasm is compounded of warring elements, as it is written (H. he says):

“Remember the war that is [warred] in the body.” 7

This (H. he says) is the Entrance, and this is the Gate, which Jacob saw, when he journeyed into Mesopotamia. 8

C. Which is the passing from childhood to puberty and manhood; that is, it was made known to him who journeyed into Mesopotamia.

J. And Mesopotamia (H. he says) is the Stream of Great Ocean flowing from the middle of the Perfect Man.

And he 9 marvelled at the Heavenly Gate, saying:

“How terrible [is] this place! This is naught else than the House of God; yea, this [is] the Gate of Heaven.” 10

C. On this account (H. he says) Jesus saith:

“I am the True Door.” 11

J. And he 12 who says these things is (H. he says) the [one] from the Inexpressible Man, expressed from Above—

C. —as the perfect man. The not-perfect man, therefore, cannot be saved unless he be regenerated passing through this Gate.

(21) S. This same [Man] (H. he says) the Phrygians call also Papa; 1 for He calmed 2 all things which, prior to His own manifestation, were in disorderly and inharmonious movement.

For the name Papa (H. he says) is [the] Sound-of-all-things-together in Heaven, and on Earth, and beneath the Earth, saying: “Calm, calm” 3 the discord of the cosmos.

C. And: Make “peace for them that are far”—that is, the material and earthy—“and peace for them that are near” 4—that is, the spiritual and knowing and perfect men.

(22) S. The Phrygians call Him also Dead—when buried in the body as though in a tomb or sepulchre.

C. This (H. he says) is what is said:

“Ye are whited sepulchres, filled (H. he says) within with bones of the dead, 5 for Man, the Living [One] 6 is not in you.”

And again He says:

“The dead shall leap forth from their graves” 7

—that is, from their earthy bodies, regenerated spiritual, not fleshly.

This (H. he says) is the Resurrection which takes place through the Gate of the Heavens, through which all those who do not pass (H. he says) remain Dead.

S. The same Phrygians again call this very same [Man], after the transformation, God [or a God]. 1

C. For he becomes (H. he says) God when, rising from the Dead, through such a Gate, he shall pass into Heaven.

This is the Gate (H. he says) which Paul, the Apostle, knew, setting it ajar in a mystery, and saying that he was caught up by an angel and came to the second, nay the third heaven, into Paradise itself, and saw what he saw, and heard ineffable words, which it is not lawful for man to utter. 2

These (H. he says) are the Mysteries, ineffable [yet] spoken of by all,—

“—which [also we speak, yet] not in words taught of human wisdom, but in [words] taught of Spirit, comparing things spiritual with spiritual things. But the psychic man receiveth not the things of God’s Spirit, for they are foolishness unto him.”3

And these (H. he says) are the Ineffable Mysteries of the Spirit which we alone know.

Concerning these (H. he says) the Saviour said:

“No one is able to come to Me, unless my Heavenly Father draw him.” 4

For it is exceedingly difficult (H. he says) to receive and accept this Great Ineffable Mystery.

And again (H. he says) the Saviour said:

“Not every one that saith unto Me, Lord, Lord! shall enter into the Kingdom of the Heavens, but he who doeth the Will of My Father who is in the Heavens” 5

—which [Will] they must do, and not hear only, to enter into the Kingdom of the Heavens.

And again He said (H. he says):

“The tax-gatherers and harlots go before you into the Kingdom of the Heavens.” 1

For by “tax-gatherers” (τελῶναι) are meant (H. he says) those who receive the consummations 2 (τέλη) of the universal [principles]; and we (H. he says) are the “tax-gatherers” 3 [upon whom the consummations of the æons have come” 4].

For the “consummations” (H. he says) are the Seeds disseminated into the cosmos from the Inexpressible [Man], by means of which the whole cosmos is consummated; for by means of these also it began to be.

And this (H. he says) is what is said:

“The Sower went forth to sow. And some [Seeds] fell by the way-side, and were trodden under foot; and others on stony places, and they sprang up (H. he says), but because they had no depth, they withered and died.

“Others (H. he says) fell on the fair and good ground, and brought forth fruit—one a hundred, another sixty, and another thirty.

“He who hath (H. he says) ears to hear, let him hear!” 5

G.R.S. Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 171-4.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

Tracing the Doctrine of the Transmigration of Souls

“What matters here is the fact that this doctrine is taught as a mystery, accessible to initiates only, yet at the same time the author also takes it so much for granted that he does not consider it as requiring a special justification. The Cathars too taught it as a secret, which is not surprising since the Church had formally and dogmatically condemned this doctrine, and anyone adhering to it was automatically considered a heretic.

The details of this doctrine as taught by the Cathars are very different. Thus the Bahir does not know the idea of a migration into animal bodies or into any but human forms of existence. The doctrine of the transmigration of souls appeared as an answer to the question of theodicy:

“Why do things go well for an evildoer and badly for a righteous man? Because the righteous man was already [once] in the past an evildoer and he is now being punished. But does one punish a person for [wrongs committed in] the days of his youth? … I do not speak of the [same] life; I speak of the fact that he was already there in the past. His companions said to him: How long will you still speak obscure words?”

In response, R. Rahmai expounds to them, Isaiah 5:2, the parable of the owner of the vineyard who repeatedly replanted and pruned because the grapes were not growing well.

“How often? He said: until the thousandth generations, for it is written [Ps. 105:8]: “The promise He gave for a thousand generations.” And that is the meaning of the dictum [in Hagigah 13b]: 974 generations were wanting; then God arose and implanted them in every generation.” (section 135)

The objections here show that the questioners were completely ignorant of the esoteric doctrine to which the apocryphal R. Rahmai refers. His statements are incomprehensible to them. The notion is taught not in a coherent theoretical exposition but, as is also the case in other passages of the Bahir relating to this doctrine, in the form of parables.

The parable makes express mention of only three unsuccessful attempts to improve the vineyard. It is not clear whether this is already an allusion to the later idea of a triple transmigration. The talmudic passage that is interpreted here in the sense of the transmigration of souls knows nothing of it either.”

Gershom Scholem, Origins of the Kabbalah, pp. 188-9.

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