Beryl Pogson on the Gospel of Thomas [Mrs. It has some interesting connections. It was among the fragments found in or …. It appears that it is pre-Christian and very old, and can be traced back to the Egyptian Mysteries, You see what is written?
|Published (Last):||25 October 2011|
|PDF File Size:||5.6 Mb|
|ePub File Size:||5.62 Mb|
|Price:||Free* [*Free Regsitration Required]|
Beryl Pogson on the Gospel of Thomas [Mrs. It has some interesting connections. It was among the fragments found in or …. It appears that it is pre-Christian and very old, and can be traced back to the Egyptian Mysteries, You see what is written? These refer to the five stages of development which can be traced through all the great religions, and we find them not only there but in nature as well.
It is marvelous to think that organic life, in which man is placed and which is a background for man, contains these correspondences. These stages which belong to the year and are stages in the progression of the sun through the year are also stages in initiation.
You begin in the winter solstice with the finding, with the birth. The God has to be found also in oneself. Then comes spring, the time for work and the doing of miracles. Then comes ummer, when the sun, when Christ, is at the height of his power. Then comes a curious time, when the sun begins to descend.
Then comes the end of the year, when the sun has to depart. You see, first the new thing has to be found. I think this refers to Christ; the newborn has to be found in oneself. Then he does wonders, and is troubled, and has new experiences. Then he has power. Then come the last two stages which are the times of death and regeneration. If we follow the course of Hercules, this is the time work has to be done, when you are shocked, when you meet with man; and after that the test of death, when it becomes possible to die.
This is in all the great religions. The infant Bacchus came in a basket, floating on the water. There is the story of Moses, and a similar story in other legends. The point is that the child is found, and he has to be found in a container in which the infant can float until it is found. We talk about this in the Work, that there must be a container to protect the child until it is found and received. Then, after it is found, comes the stage of work when there are shocks.
But the Kingdom is within you and it is without you. If you will know yourselves, then you will be known and you will know that you are the sons of the Living Father. But if you do not know yourselves, then you are in poverty and you are poverty. For many who are first shall become last and they shall become a single one. For there is nothing hidden which will not be manifest. Jesus said: Do not lie; and do not do what you hate, for all things are manifest before Heaven.
For there is nothing hidden that shall not be revealed and there is nothing covered that shall remain without being uncovered. Now we can understand it. All these sayings are about self-knowledge and about the necessity for knowing yourselves first.
Only when we know ourselves will we be known. What does this mean? Is this what you want? How many of you really want to he known? When we know ourselves, there is something in us that we can be connected with. Then it is possible to know where we belong. The only real poverty is lack of self-knowledge. X: What do you think is meant by the man old in days asking a little child of seven days about the place of Life?
X: I thought it referred to someone fully developed. To the new birth? The old man is the unregenerate man. We all have this old man in us when we come into the Work. But the old man has no Life in him except by virtue of this child, this Essence, this spark in him.
All real knowledge will come from what is newborn; it is intuitive knowledge. Whoever has this always has a connection. For the child is connected with higher centers. So the old man can ask the child about the place of Life, and he will live.
X: It is interesting that although we have this connection in us, we have to be taught from without. First we have to be taught from without because essence has been smothered by life. A system has been specially revised to teach people.
But you find in the Work that you gradually begin to remember things and make inner connections. The deepest parts in us are always connected with this truth. Some mystics, like Jacob Boehme, could be taught from within.
Education and the stress of life take us away from what we know. But then you find in the Work that you begin to recognize things; you remember. One of the most important things in the Work is to feed Essence.
X: Do you think that if one goes through a period when Essence is being fed, one has intuitive knowledge, and then when it is not being fed, one loses it? The literal mind would say nonsense to the intuitive knowledge. In the sixth saying the disciples ask Christ about fasting and praying and giving alms.
But you see, Christ does not answer directly. He says: Do not lie! Nicoll used to answer formatory questions like this. In esoteric teaching a formatory question is not answered directly. X: From a higher level in us we would hate those things in us.
But as we are, we can only see what we hate in other people, and we can only try not to do what we hate in other people. X: I thought of it in connection with what the Work says, that lying kills Essence. Lying ie the chief obstacle to seeing oneself. Then you come to see yourself. The instructions are so simple. If we could follow them, everything would be changed. They are school instructions which are only given to disciples. How much of the Work is in them!
Similar authors to follow
From the Introduction: " Consider now the Kings in their individual lives. A king is after all but a man and can only play his part to the limit of his being. But he plays it in public, as it were.