Absolute Thomasine Priority

[mlinssen]

You're taking the Mickey Gius.
The verb is separate / penetrate by the way, not "drive into" - but you can't know that, because all translations are corrupt

I have one last word for and to you:

Crucifiction

I disagree also with the idea of crucifixion being absent in Thomas. It is alluded cryptically in Logion 98.

The demiurge YHWH is the strong man:

(98) Jesus said: The kingdom of the Father is like a man who wanted to kill a powerful man. He drew the sword in his house and drove it into the wall, that he might know his hand would be strong (enough). Then he slew the powerful man

The reason is that the wall is the cosmic Limit or Wall. The sword in and through it forms a cosmic cross.

Hence the crucifixion is a past event in outer space. Who is talking is the Risen Jesus.

[Giuseppe]

Well Giuseppe, I can't but disappoint you then,

no problem. I like your work enough to do cherry-picking from it only whereas I share your views. I hope that I can discuss in future with you about some single Logion. I would like that you should think more about my suggestion about YHWH as enemy in Thomas. It may be useful and open new ways.

[mlinssen]

Well Giuseppe, I can't but disappoint you then,

no problem. I like your work enough to do cherry-picking from it only whereas I share your views. I hope that I can discuss in future with you about some single Logion. I would like that you should think more about my suggestion about YHWH as enemy in Thomas. It may be useful and open new ways.

There are enemies in Thomas, for example the birds of heaven. The enemy in logion 57 is a real enemy, and I suspect he's with the religious powers. Then there are enemies like him, for instance in logion 21: "men who steal"

But in general, you are your own enemy, Giuseppe. You are the slaveowner of your own slave: you. You are dualised from birth, you didn't come into being before you came into being.
You are dead, living in duality, combating invisible enemies, fighting fugitive foes. You are chasing windmills, like Don Quixote. We all are, really, and that's why Thomas wrote his text: to liberate yourself, from yourself

Because we are sick and need to be healed; we live in separation yet are unaware of that. Look up the references to split, check my translation - please do, it takes one click to verify any word - and you'll see that the wine bags split, the woman with the jar splits: 21, 47, 77, 97 are the logia. Separate: 74 and 98. Divide? 61, 72
Heal the sick! That's what Thomas was all about, that's where the theme comes from, when you translate login 74 the way it is supposed to be. That's why the Guillaumonts, the Laytons and the Lambdins were so anxious to cover up that logion, and bury it in comment-free emendations, invisible to the eye (check One-pager on 'Translation versus interpretation in Thomas - the perplexing treatment of logion 74' for that)

Kill yourself, perceive that you live in a dream: penetrate that wall and kill Your Self, because that's who the powerful man is: your ego, for lack of a better word.
Make the two one, simply by realising that you are the slave as well as the slaveowner; realise that such is the case and both will simply vanish

IC stands for awareness, attention, realisation. What Socrates called eidon, perhaps, that little nuisance in him. IC is a thought, a force, and perhaps it's best when I end with an ever so slightly different interpretation of logion 77:

IS says: mySelf is the light, this-one who from-upon them all: myself is the All.
He has his All come outward of heart/mind and has his All split by-reason-of "I".
Split a wood; mySelf gives therein. Carry the stone upward and you(PL) will fall as-regards "I" therein

[Giuseppe]

Only as curiosity, my interpretation of the coin Logion has been advanced by a scholar, too, before and independently from me.

F. F. Bruce writes:

“This is the incident of the tribute money recorded in Mark 12.13-17 and parallels, but the historical setting is a thing of the past and the silver denarius has become a gold coin. What is specially important, however, is the addition of ‘give me what is mine’ to the canonical saying. ‘God’, who is thus placed higher than Caesar but lower than Jesus, is not the Supreme Being who is always called the Father in the Gospel of Thomas, but the demiurge, the creator of the material world. Like Caesar, he must receive his due, but it is more important to give Jesus, the unique revealer, his due.”

(Jesus and Christian Origins Outside the New Testament, p. 149)

[mlinssen]

I wouldn't call Bruce a scholar, but I'm delighted to see that you agree with his utterly unfounded interpretation here.
Do you know what he has to say about logion 47?

F. F. Bruce writes: “The canonical saying about the impossibility of serving two masters (Matthew 6.24; Luke 16.13) is here amplified by two illustrations from life, and followed by sayings contrasting the old order and the new, sufficiently similar to Luke 5.36-39 (cf. Mark 2.21 f.; Matthew 9.16 f.), but with secondary deviations. The canonical counterparts do not speak of pouring old wine into new wine skins, or of patching a new garment with an old piece of cloth. These deviations are probably deliberate:
the true Gnostic will not allow his new doctrine to be encumbered with relics from the past.” (Jesus and Christian Origens Outside the New Testament, p. 132)

[mlinssen]

I really don't care whether the completely unfounded opinions that you feed me and sell as facts, factoids or arguments, are yours or someone else's, Giuseppe

Rubbish remains rubbish no matter on whose lawn it sits