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Discourse on the Eighth and Ninth

About this book

Visions of the Eighth and Ninth

Chapter 3

“O my son, let us warmly embrace each other.
Rejoice on account of this, because the power, which is light, is coming to us, because I see, I see unutterable profundities.
How can I tell you, O my son?
[Now have we begun to behold the seven] places.
How [do you] portray the all?
I am [mind, and] I see another mind, one that [animates] the soul.
I see the one that moves me from sheer oblivion.
You bestow power on me. I behold myself.
I desire to speak. Fear holds me back.
I have discovered the summit of the power above every power, the one without a beginning.
I see a fountain bubbling up with life.⁠
O my son, I have said that I am Mind.
I have witnessed (it).
Language is incapable of revealing this, because, O my son, the entire Eighth and the souls that dwell inside it, as well as the angels, silently sing a hymn, and I, Mind, understand.”
“How does one sing a hymn that way?”
“Are you now like one who cannot even be addressed?”
“I remain silent, O my father. I desire to sing a hymn to you while I remain silent.”
“Sing it, then, because I am Mind.”
“I understand Mind, (which is) Hermes, who is beyond interpretation, because he remains inside of himself,
and I rejoice, O my father, because I see you are smiling, and the universe [rejoices].
This is why no creature will be without your life, because you are the lord of the citizens everywhere.
Your Providence guards.
I call you ‘Father,’ ‘Greatest of the Aeons,’ ‘Great Divine Spirit,’ and with a wind he bestows rain on everyone.
What will you say to me, O my father, O Hermes?”
“About these matters, I will say nothing, O my son, because it is fitting that in the presence of God, we remain silent about what is hidden.”
“O Trismegistus, do not allow my soul to be deprived of the great divine vision, because as Lord of the universe everything is possible for you.”
“O my son, return to ‹praising›, and sing while remaining silent.
Silently petition for what you desire.”
When he had finished praising, he cried out: “Father Trismegistus! What am I to say?
We have obtained this light, and I behold for myself this very same vision inside of you,
and I behold the Eighth, and the souls dwelling inside of it, and the angels singing a hymn to the Ninth and to its powers,
and I behold him who possesses all of their power, who creates those ‹who dwell› inside the Spirit.”
“It would be beneficial from [now on] to maintain silence with a reverential posture. From now on, do not talk about the vision.
It is fitting to sing a hymn to the Father until the day one departs from the body.”
“Whatever you sing, O my father, I want to sing also.”
“I sing a hymn inside myself.
While you are refreshing yourself, remain active praising, because you have found what you are seeking.”
“O My father, is it, however, appropriate for me to praise when in my heart I am filled?”
“The appropriate thing is your praise that you will sing to God, so that it can be inscribed in this indestructible book.”
“With my heart I will send up praise while I pray to the goal of the universe, and the greatest beginning, to the purpose of humanity’s quest, the deathless discovery, the begetter of light and truth, the sower of reason, the love of deathless life.
No concealed speech is capable of speaking about you, Lord.
This is why my mind daily desires to sing a hymn to you.
I am the musical instrument of your Spirit. Mind is your plectrum, and your counsel is what musically plucks me.
I behold myself. I have obtained power from you, because your love has reached us.”
“Correct, O my son, O (my) gift.”
“After all this, I offer thanks by singing a hymn to you,
because when you rendered me wise, I obtained life from you.
I praise you. I invoke your name that is concealed inside me:
A Ō EE Ō ĒĒĒ ŌŌŌ III ŌŌŌŌ OOOOO ŌŌŌŌŌ UUUUUU ŌŌŌŌŌŌ ŌŌŌŌŌ ŌŌŌŌŌŌŌ ŌŌŌŌ
You exist together with the spirit.
I sing a hymn to you with reverence.”

Texts in conversation

Compare Gospel of Thomas 13 and Discourse on the Eighth and Ninth 3:11

Nag Hammadi

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Summary

In the Gospel of Thomas, Jesus compares what Thomas has received from him to drinking from a bubbling spring. Similar Coptic language describes a spring of life in the Discourse on the Eighth and Ninth, connecting the image with a divine vision.

Passages

Gospel of Thomas 13

Nag Hammadi
12 The disciples said to Jesus, “We know that you will leave us. Who will be our leader?” Jesus said to them, “Wherever you are, you should go to James the Just, for whose sake heaven and earth came into being.” 13 Jesus said to his disciples, “Compare me and tell me whom I am like.” Simon Peter said to him, “You are like a righteous messenger.” Matthew said to him, “You are like a wise philosopher.” Thomas said to him, “Teacher, my mouth is utterly unable to say whom you are like.” Jesus said, “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring I have measured out.” And he took him and withdrew and spoke three sayings to him. When Thomas returned to his companions, they asked him, “What did Jesus say to you?” Thomas said to them, “If I tell you even one of the sayings he spoke to me, you will pick up stones and throw them at me, and fire will come out of the stones and burn you up.”
135–200 CE (scholarly estimate) Read in the Gospel of Thomas

Discourse on the Eighth and Ninth 3:11

Nag Hammadi
You bestow power on me. I behold myself. I desire to speak. Fear holds me back. I have discovered the summit of the power above every power, the one without a beginning. I see a fountain bubbling up with life. O my son, I have said that I am Mind. I have witnessed (it). Language is incapable of revealing this, because, O my son, the entire Eighth and the souls that dwell inside it, as well as the angels, silently sing a hymn, and I, Mind, understand.”
150–300 CE (scholarly estimate) Read in the Discourse on the Eighth and Ninth

References

“... 13.5 When you drank, you became drunk with the bubbling spring which I have dug. The question here is whether this is a commendation or a rebuke of Thomas. Most commentators take it to be a reference to the sobria ebrietas of mystical understanding, but it is notable that this statement by Jesus follows on from the correction of Thomas’s view. Thomas has perhaps gone too far. The saying goes on to make it clear that Thomas certainly is not yet as advanced as he could or ought to be, even though he has drunk from the spring. [...] On the spring as a source of life, see Disc. 8–9 58,13–14, where the language ([...]) is very similar to that of Thomas. The water imagery does not betray any clear relationship to John’s gospel, pace E.W. Saunders, ‘A Trio of Thomas Logia’, 44–48. ...”
Simon Gathercole, The Gospel of Thomas: Introduction and Commentary (Leiden: Brill, 2014), 264.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Gospel of Thomas 13 and Discourse on the Eighth and Ninth 3:11

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