G. R. S. Mead
The Gnostic Crucifixion
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Table of contents
ECHOES FROM THE GNOSIS.
PREFACE.
THE VISION OF THE CROSS.
COMMENTS.
POSTCRIPT.
ECHOES FROM THE GNOSIS.
Under
this general title is now being published a series of small volumes,
drawn from, or based upon, the mystic, theosophic and gnostic
writings of the ancients, so as to make more easily audible for the
ever-widening circle of those who love such things, some echoes of
the mystic experiences and initiatory lore of their spiritual
ancestry. There are many who love the life of the spirit, and who
long for the light of gnostic illumination, but who are not
sufficiently equipped to study the writings of the ancients at first
hand, or to follow unaided the labours of scholars. These little
volumes are therefore intended to serve as introduction to the study
of the more difficult literature of the subject; and it is hoped that
at the same time they may become for some, who have, as yet, not even
heard of the Gnosis, stepping-stones to higher things.G.
R. S. M.
PREFACE.
The
Gnostic Mystery of the Crucifixion is most clearly set forth in the
new-found fragments of
The Acts of John,
and follows immediately on the Sacred Dance and Ritual of Initiation
which we endeavoured to elucidate in Vol. IV. of these little books,
in treating of The
Hymn of Jesus.The
reader is, therefore, referred to the “Preamble” of that volume
for a short introduction concerning the nature of the Gnostic Acts in
general and of the Leucian
Acts of John in
particular. I would, however, add a point of interest bearing on the
date which was forgotten, though I have frequently remarked upon it
when lecturing on the subject.The
strongest proof that we have in our fragment very early material is
found in the text itself, when it relates the following simple form
of the miracle of the loaves.
“Now
if at any time He were invited by one of the Pharisees and went to
the bidding, we used to go with Him. And before each was set a single
loaf by the host; and of them He Himself also received one. Then He
would give thanks and divide His loaf among us; and from this little
each had enough, and our own loaves were saved whole, so that those
who bade Him were amazed.”If
the marvellous narratives of the feeding of the five thousand had
been already in circulation, it is incredible that this simple story,
which we may so easily believe, should have been invented. Of what
use, when the minds of the hearers had been strung to the pitch of
faith which had already accepted the feeding of the five thousand as
an actual physical occurrence, would it have been to invent
comparatively so small a wonder? On the other hand, it is easy to
believe that from similar simple stories of the power of the Master,
which were first of all circulated in the inner circles, the popular
narratives of the multitude-feeding miracles could be developed. We,
therefore, conclude, with every probability, that we have here an
indication of material of very early date.Nevertheless
when we come to the Mystery of the Crucifixion as set forth in our
fragment, we are not entitled to argue that the popular history was
developed from it in a similar fashion. The problem it raises is of
another order, and to it we will return when the reader has been put
in possession of the narrative, as translated from Bonnet’s text.
John is supposed to be the narrator.(The
Arabic figures and the Roman figures in square brackets refer
respectively to Bonnet’s and James’ texts. I have added the side
figures for convenience of reference in the comments.)
Lesen Sie weiter in der vollständigen Ausgabe!
Lesen Sie weiter in der vollständigen Ausgabe!
Lesen Sie weiter in der vollständigen Ausgabe!
