Nick Routledge@nick_routledge
Reply to @nick_routledge

@RDGStout end/ Fwiw, despite translation fuzzies, correspondences of the Gospel of Thomas to Asian 'sudden enlightenment texts' aren't a stretch: visible to the eye, they're common as muck. As such, inter-spiritual exegesis can be a key essential to awakening the text's meaning and telos.

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In 1996, I returned home from my last visit to the UK carrying a box of books from Watkins, a pilgrimage site. There, among other gems, I picked up 'The Zen Teachings of Huang Po', an extensive, salvific key, as I experienced it, to the Gospel of Thomas.

13. Jesus said to his disciples, "Compare me to something and tell me what I am like."  Simon Peter said to him, "You are like a just messenger."  Matthew said to him, "You are like a wise philosopher."  Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like."  Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended."
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Copy of tweet: and In 1996, I returned home from my last visit to the UK carrying a box of books from Watkins, a pilgrimage site. There, among other gems, I picked up 'The Zen Teachings of Huang Po', an extensive, salvific key, as I experienced it, to the Gospel of Thomas. 13. Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him, "You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like." Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended."

Context in the archive

Quoted by@Agent888488 Underhill is naming an access problem: without stretching the epistemic faculty, we get analysis without acquaintance—maps of a country we can't enter. The limit isn’t intelligence, it’s initiation. And the interpretive key is participatory. Without it, deep wisdom stays inert.