GNOSIS AND LOVE
This post looks at two sentences from the Gospel of Thomas and concludes a series of three posts about this text and how I read it.
“Yeshua said: When you bring forth that within you, then it will save you. If you do not, then that will kill you”. (From saying 70)
What is ‘that’? I could jump in and say the experience of ‘living presence’, in contact with the ‘bubbling source’ discussed in earlier posts on this theme, and this feels right to me. But I also find my understanding extended by translator and commentator Jean-Yves LeLoup, who offers two meanings for that, gnosis and love. Although he doesn’t fully spell it out, the sense I get from him is that they are co-arising and belong together. LeLoup understands gnosis, as Yeshua uses this term, to be “a consciousness that arises directly from knowledge of ourselves, of the ‘Living One’ within us”. He also describes it as “a transparency with regard to the ‘One who Is’ in total innocence and simplicity”. He adds: “this is why the qualities of the gnostic are said to be unconditioned, to resemble those of ‘an infant seven days old'”. Without gnosis, “the universe remains radically alien and incomprehensible”. With gnosis, love is free to flourish. LeLoup describes those who live in gnosis and love as “able to marvel at the vast richness in the tiniest manifestation of being”, graced with what seems like “unreasonable abundance”. In the absence of gnosis and love, we are vulnerable to experiencing life as stale, depleted and desolate. Yeshua is uncompromising on this point. This is the core of his teaching.
When encountering the Yeshua of this text, I have tried to let go of all other associations with the names Yeshua or Jesus. I have striven for a pristine response, as if I had not heard of this teacher before and knew nothing of the points of view claimed for him by the Thomas writer vast numbers of other people over the centuries. I haven’t found this easy. When I succeed, at least relatively, and respond to this text alone, I experience a fiercely and impatiently compassionate teacher who wants to shock people into an awakening to that – gnosis and love, in the sense understood in this text.
Yeshua’s compassion lies in his deep appreciation of the benefits of being awake, and the wish that others would share them. The impatience, perhaps a slightly wounded and bewildered one, comes from the way in which most people seem to be finding endless ways of not joining Yeshua in the sweet place where he dwells. So he uses a hyperbolic language in which that will either save you if you take it on or kill you if you don’t. Commentators say that, as a man of his place and time, Yeshua drew both on his Jewish inheritance and a Greek tradition of radical Stoicism, known as Cynicism (the modern definition is misleading) (2). Both had elements of exasperation with the public and lack of deference to the ruling class. People could be wiser and better than they are. So, why aren’t they? – and what can be done?
Hence the gospel of gnosis and love is not all about the inner life. Saying 3 of Thomas says; “the Kingdom is inside you, and it is outside you”. Jean-Yves LeLoup salutes this as “the wisdom of non-dualist language”: ‘inside’ alone “would give one-sided privilege to inner experiences and meditations. This would encourage us to flee the world, to disregard what is going on around us”. But ‘outside’ alone would encourage us to transform the world and convert others at all costs, “and it would be selfishness to sit in silence and listen to the song of the Living One in our heart”. We are asked to work with both dimensions, in this teaching, for gnosis and love to flourish.
(1) The Gospel of Thomas: the Gnostic Wisdom of Jesus (Translation from the Coptic, introduction and commentary by Jean-Yves LeLoup. English translation by Joseph Rowe. Foreword by Jacob Needleman) Rochester, VT: Inner Traditions, 2005
(2) The Gospel of Thomas: the Hidden Sayings of Jesus (New translation with introduction and notes by Marvin Meyer. Interpretation by Harold Bloom). San Francisco, CA: HarperSanFrancisco, 1992. “The Cynics emerged from the philosophical tradition of Socrates as social critics and popular philosophers who lived a simple life and employed sharp, witty sayings in order to make people raise questions about their own lives. The influence of the Cynics and other Hellenistic thinkers is evident in the Galilee of the first century; Jewish wisdom literature itself bears the marks of Hellenistic concerns.”
NOTE: This post continues a discussion begun at https://contemplativeinquiry.blog/2020/3/28/living-presence/ and continued at https://contemplativeinquiry.blog/2020/4/02/wisdom-writing/ and https://contemplativeinquiry.blog/2020/4/04/the-bubbling-source/
PUBLISHED: April 4, 2020