The Nag Hammadi Library
The Treatise on the Resurrection
Translated by Malcolm L. Peel
Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with
these, they usually think very highly of themselves. But I do not think that they have
stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter.
How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature – but I call it ‘Death’. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence.
I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence – the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth.
The Savior swallowed up death – (of this) you are not reckoned as being ignorant – for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, “We suffered with him, and we arose with him, and we went to heaven with him”. Now if we are manifest in this world wearing him, we are that one`s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly.
But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philsophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself – and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, “He became the destruction of death, as he is a great one in whom they believe.” Great are those who believe.
The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. “Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.” So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn.
The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it.
Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!
But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. […]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise.
What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more
fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ.
But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! – lest, indeed, I rail at things to excess!
But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good.
Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die – even if he spends many years in this life, he is brought to this – why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die – and yet that one knows that he has died – why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was.
These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help.
Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love.
The Treatise on the Resurrection
Selection made from James M. Robinson, ed., The Nag Hammadi Library, revised edition. HarperCollins, San Francisco, 1990.
THE GNOSTIC SOCIETY LIBRARY
The Nag Hammadi Library
Translated by John D. Turner
I am Protennoia, the Thought that dwells in the Light. I am the movement that dwells in the All, she in whom the All takes its stand, the first-born among those who came to be, she who exists before the All. She (Protennoia) is called by three names, although she dwells alone, since she is perfect. I am invisible within the Thought of the Invisible One. I am revealed in the immeasurable, ineffable (things). I am incomprehensible, dwelling in the incomprehensible. I move in every creature.
I am the life of my Epinoia that dwells within every Power and every eternal movement, and (in) invisible Lights and within the Archons and Angels and Demons, and every soul dwelling in Tartaros, and (in) every material soul. I dwell in those who came to be. I move in everyone and I delve into them all. I walk uprightly, and those who sleep, I awaken. And I am the sight of those who dwell in sleep.
I am the Invisible One within the All. It is I who counsel those who are hidden, since I know the All that exists in it. I am numberless beyond everyone. I am immeasurable, ineffable, yet whenever I wish, I shall reveal myself of my own accord. I am the head of the All. I exist before the All, and I am the All, since I exist in everyone.
I am a Voice speaking softly. I exist from the first. I dwell within the Silence that surrounds every one of them. And it is the hidden Voice that dwells within my, within the incomprehensible, immeasurable Thought, within the immeasurable Silence.
I descended to the midst of the underworld, and I shone down upon the darkness. It is I who poured forth the water. It is I who am hidden within radiant waters. I am the one who gradually put forth the All by my Thought. It is I who am laden with the Voice. It is through me that Gnosis comes forth. I dwell in the ineffable and unknowable ones. I am perception and knowledge, uttering a Voice by means of thought. I am the real Voice. I cry out in everyone, and they recognize it (the voice), since a seed indwells them. I am the Thought of the Father, and through me proceeded the Voice, that is, the knowledge of the everlasting things. I exist as Thought for the All — being joined to the unknowable and incomprehensible Thought — I revealed myself — yes, I — among all those who recognize me. For it is I who am joined with everyone by virtue of the hidden Thought and an exalted <Voice>, even a Voice from the invisible Thought. And it is immeasurable, since it dwells in the Immeasurable One. It is a mystery; it is
unrestrainable by the Incomprehensible One. It is invisible to all those who are visible in the All. It is a Light dwelling in Light.
It is we also who alone have separated from the visible world, since we are saved by the hidden wisdom, by means of the ineffable, immeasurable Voice. And he who is hidden within us pays the tributes of his fruit to the Water of Life.
Then the Son who is perfect in every respect — that is, the Word who originated through that Voice; who proceeded from the height; who has within him the Name; who is a Light
— he revealed the everlasting things, and all the unknowns were known. And those things
difficult to interpet and secret, he revealed. And as for those who dwell in Silence with the First Thought, he preached to them. And he revealed himself to those who dwell in darkness, and he showed himself to those who dwell in the abyss, and to those who dwell in the hidden treasuries, he told ineffable mysteries, and he taught unrepeatable doctrines to all those who became Sons of the Light.
Now the Voice that originated from my Thought exists as three permanences: the Father, the Mother, the Son. Existing perceptibly as Speech, it (Voice) has within it a Word endowed with every <glory>, and it has three masculinities, three powers, and three names. They exist in the manner of Three … — which are quadrangels — secretly within a silence of the Ineffable One.
It is he alone who came to be, that is, the Christ. And, as for me, I anointed him as the glory of the Invisible Spirit, with goodness. Now the Three, I established alone in eternal glory over the Aeons in the Living Water, that is, the glory that surrounds him who first came forth to the Light of those exalted Aeons, and it is in glorious Light that he firmly perseveres. And he stood in his own Light that surrounds him, that is, the Eye of the
Light that gloriously shines on me. He perpetuated the Father of all Aeons, who am I, the Thought of the Father, Protennoia, that is, Barbelo, the perfect Glory, and the immeasurable Invisible One who is hidden. I am the Image of the Invisible Spirit, and it is through me that the All took shape, and (I am) the Mother (as well as) the Light which she appointed as Virgin, she who is called ‘Meirothea’, the incomprehensible Womb, the unrestrainable and immeasurable Voice.
Then the Perfect Son revealed himself to his Aeons, who originated through him, and he revealed them and glorified them, and gave them thrones, and stood in the glory with which he glorified himself. They blessed the Perfect Son, the Christ, the only-begotten God. And they gave glory, saying, “He is! He is! The Son of God! The Son of God! It is he who is! The Aeon of Aeons, beholding the Aeons which he begot. For thou hast begotten by thine own desire! Therefore we glorify thee: ma mo o o o eia ei on ei! The Aeon of Aeons! The Aeon which he gave!”
Then, moreover, the God who was begotten gave them (the Aeons) a power of life on which they might rely, and he established them. The first Aeon he established over the first: Armedon, Nousanios, Armozel; the second he established over the second Aeon: Phaionios, Ainios, Oroiael; the third over the third Aeon: Mellephaneus, Loios,
Daveithai; the fourth over the fourth: Mousanios, Amethes, Eleleth. Now those Aeons were begotten by the God who was begotten – the Christ – and these Aeons received as well as gave glory. They were the first to appear, exalted in their thought, and each Aeon gave myriads of glories within great untraceable lights, and they all together blessed the perfect Son, the God who was begotten.
Then there came forth a word from the great Light Eleleth, and said, “I am king! Who belongs to Chaos and who belongs to the underworld?” And at that instant, his Light appeared, radiant, endowed with the Epinoia. The Powers of the Powers did not entreat him, and likewise immediately there appeared the great Demon who rules over the lowest part of the underworld and Chaos. He has neither form nor perfection, but, on the contrary, possesses the form of the glory of those begotten in the darkness. Now he is called ‘Saklas’, that is, ‘Samael’, ‘Yaltabaoth’, he who had taken power; who had snatched it away from the innocent one (Sophia); who had earlier overpowered her who is the Light`s Epinoia who had descended, her from whom he had come forth from originally.
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