thunder: perfect mind by jarboe and cedric victor from the album the end

7/27/2019 Thunder: Perfect Mind by Jarboe and Cedric Victor from the album The End

http://slidepdf.com/reader/full/thunder-perfect-mind-by-jarboe-and-cedric-victor-from-the-album-the-end 1/45

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THE THUNDER: PERFECT MIND

By Jarboe and Cedric Victor

©Anthony Dubois



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http://www.discogs.com/Jarboe-Cedric-Victor-The-End/release/1421599

1 Love 1:22

2 The Astigmatic 3:41

3 Dead End 5:37

4 Dog 9:27

5 Thinking Of You 2:32

6 Thunder Perfect Mind 16:46

A very limited edition to benefit AMNESTY INTERNATIONAL and THE SHACKLETON UNFINISHED JOURNEY PROJECT.

THE END offers an extremely rare and intimate glimpse into Jarboe's ability for restraint and

straightforward narrative. In the course of this album, she tells disparate stories and recites a

Gnostic text. This project is historical as it marks her first incursion into recording spoken-word

territory. Features ambient music and sound collages created by long-time visual and musiccollaborator, Cedric Victor.

http://www.discogs.com/Jarboe-Cedric-Victor-The-End/release/1421599

Jarboe’s first dipping of toes into the spoken-word medium that she does so well (most of the time).

It has some ambient music and trippy sound collages that support the narratives and give them a

more esoteric nature. The ‘music’ of the album is created by Cedric Victor-DeSouza, a visual and

audio artist from NY. It’s a weird collaborative piece of spoken word/music experimentation/audible

art that will have very limited appeal but isn’t that what blogs are for? To introduce you to new

things? For fans of Jarboe and those that aren't afraid...http://deadercuckoo5.blogspot.com/2011/12/jarboe-cedric-victor-end-2006.html

http://deadercuckoo5.blogspot.com/2011/12/jarboe-cedric-victor-end-2006.html

http://deadercuckoo5.blogspot.com/2011/12/jarboe-cedric-victor-end-2006.html



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Jarboe and Cedric Victor’s interpretation of the gnostic text The Thunder :

Perfect Mind (Te Bronte : Nous Inteleyos) from Nag Hammadi is the most

accessible and the most graceful in my opinion. Of the other versions on

YouTube, the one by Current 93 is striking but incomplete and overly

menacing. The exuberant percussive Coptic version by Catherine Braslavsky

and Joseph Rowe (Bronte, Nous Indelios), has only some verses, at intervals,

articulated in English. The clips by John Young and BobForehead are both

visually and sonically terrifying. This does not reflect the overall comforting

message of the hymn/poem.

A symphonic synth opens the track. How to describe the atmospheric music?

This is no easy task but think of György Ligeti, Tangerine Dream, Peter

Baumann and Popol Vuh. Ghostly whispers soon follow the intro [‘and they will

live, and they will not die again’], fading to the background as Jarboe’s solemn

recital commences. The music undulates perfectly in synch with the theme of

the narrative and the cadences of the recital and is embellished by celestial

choral vocals. These might be purely electronic or Jarboe’s multitracked voice

although at times male vocalising also weave in and out of the mix.

Jarboe uses the translation of George W MacRae although in two instances she

substitutes a more apposite word. In the line ‘Do not be arrogant to me when I

am cast out ’ Jarboe recites ‘Do not be ignorant of me’ which better suits the

context. In the line ‘and do not despise it because it is small and it is little’

Jarboe has ‘and do not despise it because it is small and it is low ’ which makes

perfect sense. The first word means “small, little” and the second obviously

means “lowly/insignificant” in the context.



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The lacunae are treated intelligently. The recital of the first

‘Those who have [...] to it [...] senselessly [...].

Take me [... understanding] from grief.’

flows seamlessly as is. In others, nearly complete sentences are recited whilst

broken ones are omitted with no detrimental effect to the elegant flow of the

narrative.

The musical pitch rises near the end where the sound of a rushing wind enters

whilst the angelic vocals move up for the beautiful conclusion:

‘which (men) embrace until they become sober

and go up to their resting place.

And they will find me there,

and they will live,

and they will not die again.’

https://www.youtube.com/watch?v=yZ49jmTuHUo






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ΤƐΒΡΟΝTΗ NOΥС NTƐλƐΙΟC

©Anthony Dubois



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Give heed to me.

I am the one who is disgraced and the great one.

Give heed to my poverty and my wealth.

Do not be arrogant to [ignorant of me] me when I am cast out upon the earth,

and you will find me in those that are to come.

And do not look upon me on the dung-heap

nor go and leave me cast out,

and you will find me in the kingdoms.

And do not look upon me when I am cast out among those who

are disgraced and in the least places,

nor laugh at me.

And do not cast me out among those who are slain in violence.

But I, I am compassionate and I am cruel.

Be on your guard!

Do not hate my obedience

and do not love my self-control.

In my weakness, do not forsake me,

and do not be afraid of my power.

For why do you despise my fear

and curse my pride?

But I am she who exists in all fears

and strength in trembling.

I am she who is weak,

and I am well in a pleasant place.

I am senseless and I am wise.

Why have you hated me in your counsels?

For I shall be silent among those who are silent,

and I shall appear and speak,



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Why then have you hated me, you Greeks?

Because I am a barbarian among the barbarians?

For I am the wisdom of the Greeks

and the knowledge of the barbarians.

I am the judgement of the Greeks and of the barbarians.

I am the one whose image is great in Egypt

and the one who has no image among the barbarians.

I am the one who has been hated everywhere

and who has been loved everywhere.

I am the one whom they call Life,

and you have called Death.

I am the one whom they call Law,

and you have called Lawlessness.

I am the one whom you have pursued,

and I am the one whom you have seized.

I am the one whom you have scattered,

and you have gathered me together.

I am the one before whom you have been ashamed,

and you have been shameless to me.

I am she who does not keep festival,

and I am she whose festivals are many.

I, I am godless,

and I am the one whose God is great.

I am the one whom you have reflected upon,

and you have scorned me.

I am unlearned,

and they learn from me.

I am the one that you have despised,

and you reflect upon me.



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I am the one whom you have hidden from,

and you appear to me.

But whenever you hide yourselves,

I myself will appear.

For whenever you appear,

I myself will hide from you.

Those who have [...] to it [...] senselessly [...].

Take me [... understanding] from grief.

and take me to yourselves from understanding and grief.

And take me to yourselves from places that are ugly and in ruin,

and rob from those which are good even though in ugliness.

Out of shame, take me to yourselves shamelessly;

and out of shamelessness and shame,

upbraid my members in yourselves.

And come forward to me, you who know me

and you who know my members,

and establish the great ones among the small first creatures.

Come forward to childhood,

and do not despise it because it is small and it is little [low].

And do not turn away greatnesses in some parts from the smallnesses,

for the smallnesses are known from the greatnesses.

Why do you curse me and honor me?

You have wounded and you have had mercy.

Do not separate me from the first ones whom you have known.

And do not cast anyone out nor turn anyone away

[...] turn you away and [... know] him not.

[...].

What is mine [...].

I know the first ones and those after them know me.



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But I am the mind of [...] and the rest of [...].

I am the knowledge of my inquiry,

and the finding of those who seek after me,

and the command of those who ask of me,

and the power of the powers in my knowledge

of the angels, who have been sent at my word,

and of gods in their seasons by my counsel,

and of spirits of every man who exists with me,

and of women who dwell within me.

I am the one who is honored, and who is praised,

and who is despised scornfully.

I am peace,

and war has come because of me.

And I am an alien and a citizen.

I am the substance and the one who has no substance.

Those who are without association with me are ignorant of me,

and those who are in my substance are the ones who know me.

Those who are close to me have been ignorant of me,

and those who are far away from me are the ones who have known me.

On the day when I am close to you, you are far away from me,

and on the day when I am far away from you, I am close to you.

[I am ...] within.

[I am ...] of the natures.

I am [...] of the creation of the spirits.

[...] request of the souls.

I am control and the uncontrollable.

I am the union and the dissolution.

I am the abiding and I am the dissolution.

I am the one below,



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and they come up to me.

I am the judgment and the acquittal.

I, I am sinless,

and the root of sin derives from me.

I am lust in (outward) appearance,

and interior self-control exists within me.

I am the hearing which is attainable to everyone

and the speech which cannot be grasped.

I am a mute who does not speak,

and great is my multitude of words.

Hear me in gentleness, and learn of me in roughness.

I am she who cries out,

and I am cast forth upon the face of the earth.

I prepare the bread and my mind within.

I am the knowledge of my name.

I am the one who cries out,

and I listen.

I appear and [...] walk in [...] seal of my [...].

I am [...] the defense [...].

I am the one who is called Truth

and iniquity [...].

You honor me [...] and you whisper against me.

You who are vanquished, judge them (who vanquish you)

before they give judgment against you,

because the judge and partiality exist in you.

If you are condemned by this one, who will acquit you?

Or, if you are acquitted by him, who will be able to detain you?

For what is inside of you is what is outside of you,

and the one who fashions you on the outside



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is the one who shaped the inside of you.

And what you see outside of you, you see inside of you;

it is visible and it is your garment.

Hear me, you hearers

and learn of my words, you who know me.

I am the hearing that is attainable to everything;

I am the speech that cannot be grasped.

I am the name of the sound

and the sound of the name.

I am the sign of the letter

and the designation of the division.

And I [...].

(3 lines missing)

[...] light [...].

[...] hearers [...] to you

[...] the great power.

And [...] will not move the name.

[...] to the one who created me.

And I will speak his name.

Look then at his words

and all the writings which have been completed.

Give heed then, you hearers

and you also, the angels and those who have been sent,

and you spirits who have arisen from the dead.

For I am the one who alone exists,

and I have no one who will judge me.

For many are the pleasant forms which exist in numerous sins,

and incontinencies,

and disgraceful passions,



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and fleeting pleasures,

which (men) embrace until they become sober

and go up to their resting place.


and they will live,

and they will not die again.



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Anne McGuirehttp://www.stoa.org/diotima/anthology/thunder.shtml

I was sent from the Power

And I have come to those who think upon me.

And I was found among those who seek after me (13,2-5) .

Look at me, you who think upon me;

And you hearers, hear me!

You who are waiting for me, take me to yourselves.

And do not pursue me from your vision.

And do not make your sound hate me, nor your hearing.

Do not be ignorant of me at any place or any time.

Be on guard!

Do not be ignorant of me. (13,5-15).

For I am the first and the last.

I am the honored and the scorned,

I am the harlot and the holy one.

I am the wife and the virgin.

I am the m[oth]er and the daughter.

I am the members of my mother.

I am the barren one and the one with many children.

I am she whose marriage is multiple, and I have not taken a husband.

I am the midwife and she who does not give birth.

I am the comforting of my labor pains.

I am the bride and the bridegroom.

It is my husband who begot me.

I am the mother of my father and the sister of my husband.

And he is my offspring.

I am the servant of him who prepared me and I am the lord of my offspring.

But he is the one who be[got me] before time on a day of birth and he is my offspring in time, and

my power is from him.

I am the staff of his power in his youth and he is the rod of my old age.

And whatever he wills happens to me.

I am the incomprehensible silence and the much-remembered thought.

I am the voice of many sounds and the utterance (logos) of many forms.

I am the utterance of my name (13,15-14,15).



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http://www.haverford.edu/faculty/amcguire

Why, you who hate me, do you love me

And hate those who love me?

You who deny me, confess me,

And you who confess me, deny me.

You who speak the truth about me, tell lies about me,

And you who have told lies about me, speak the truth about me.

You who know me, become ignorant of me; and may those who have been ignorant of me come to

know me (14,15-25).

For I am knowledge and ignorance.

I am shame and boldness.

I am unashamed, I am ashamed.

I am strength and I am fear.

I am war and peace (14,26-32).

Give heed to me (14,32-33)..

I am the disgraced and the exalted one (14,33-34)..

Give heed to my poverty and my wealth.

Do not be haughty to me when I am discarded upon the earth,

And you will find me among [those] that are to come.

And do not look upon me on the garbage-heap and go and leave me discarded.

And you will find me in the kingdoms.

And do not look upon me when I am discarded among those who are disgraced and in the least

places,



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And then laugh at me.

And do not cast me down among those who are slain in severity (14,34-15,14).

But as for me, I am merciful and I am cruel (15,15-16).

Be on guard!

Do not hate my obedience,

And do not love my self-control in my weakness.

Do not forsake me,

And do not be afraid of my power.

Why then do you despise my fear

And curse my pride? (15,16-24).

I am she who exists in all fears and boldness in trembling.

I am she who is weak, and I am well in pleasure of place.

I am foolish and I am wise (15,25-31).

Why have you hated me in your counsels?

(Is it) because I shall be silent among those who are silent,

And I shall appear and speak?

Why then have you hated me, you Greeks?

Because I am a non-Greek among non-Greeks? (15,31-16,3).

For I am the Wisdom of Greeks

And the Gnosis of non-Greeks.

I am judgment for Greeks and non-Greeks.

I am the one whose image is multiple in Egypt.

And the one who has no image among non-Greeks.

I am she who has been hated everywhere and who has been loved everywhere.

I am she who is called Life and you have called Death.I am she who is called Law and you have called Lawlessness.

I am the one you have pursued, and I am the one you have restrained.

I am the one you have scattered and you have gathered me together.

Before me you have been ashamed and you have been unashamed with me.

I am she who observes no festival and I am she whose festivals are many.

I, I am godless and I am she whose God is multiple.

I am the one upon whom you have thought and whom you have scorned.I am unlearned, and it is from me they learn.



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I am she whom you have despised and upon whom you think.

I am the one from whom you have hidden and to whom you are manifest.

But whenever you hide yourselves, I myself will be manifest.

For whenever you are manifest, I myself [will hide f]rom you.

Those who have [... ]

[...]

[...] senselessly

Take me [...] [underst]anding out of pain,

and receive me to yourselves out of understanding [and] pain.

Receive me to yourselves out of disgraceful places and contrition.

And seize me from those which are good even though in disgrace.

Out of shame, receive me to yourselves in shamelessness.

And out of shamelessness and shame, blame my members among yourselves.And come forward to me, you who know me and who know my members.

Establish the great ones among the small first creatures.

Come forward to childhood and do not despise it because it is little and small.

And do not bring back some greatnesses in parts from smallnesses,


Why do you curse me and honor me?

You have wounded and you have had mercy.

Do not separate me from the first ones whom you have k[nown.

And] do not cast anyone [out

and do not] bring anyone back [...]

...brought you back

and ... [kno]w him not (17,4-18,5).

[I...] what is mine

[...] I know the fi[rst ones] and those after them know me.

But I am the [perfect] mind and the repose of the [...]

I am the gnosis of my seeking, and the finding of those who seek after me.And the command of those who ask of me.

And the power of the powers by my gnosis

of the angels who have been sent by my logos,

And the gods in their seasons by my command,

And it is with me that the spirits of all humans exist,

and it is within me that women exist.

I am she who is honored and praised and who is despised scornfully.

I am peace and because of me war has come to be.

And I am an alien and a citizen.



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I am substance and she who has no substance.

Those who come into being from my synousia are ignorant of me,

And those who are in my substance know me.

Those who are close to me have been ignorant of me

And those who are far from me have known me. (18,6-35).

On the day when I am close to [you, you] are far away [from me

And] on the day when I [am far away] from you, [I am] [close] to you.

I [am] [....] within.

[I..] ..... of the natures.

I am [......] of the creation of spirits ....request of the souls. (18,35-19,8). [I am} restraint and

unrestraint.

I am union and dissolution.

I am the abiding and I am the loosing.I am descent and they come up to me.

I am the judgment and the acquittal.

I, I am sinless and the root of sin is from me.

I am desire in appearance and self-control of the heart exists within me.

I am the hearing which is attainable to everyone and the ungraspable utterance.

I am a non-speaking mute and great is my multitude of utterances (19,9-25).

Hear me in softness and learn from me in harshness. (19,25-27).

I am she who cries out,

And I am cast out upon the face of the earth.

I prepare the bread and my mind within.

I am the gnosis of my name.

I am she who cries out and I am the one who listens.

I appear an[d...] walk in [...]

seal of my [...]...[sign] of the

I am [...] the defense.

I am she who is cal[led] Truth. And violence [...] (19,28-20,8).

You honor me [...] and you whisper against [me].

You who are defeated,

judge them before they pass judgment against you.

For the judge and partiality exist within you.

If you are condemned by this, who will acquit you?

Or if you are acquitted by him, who will be able to restrain you?

For what is inside of you is what is outside of you.

And the one who molded you on the outside has made an impression of it inside of you.

And that which you see outside of you,



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you see inside of you.

It is manifest and it is your garment.

Hear me, listeners, and be taught my utterances, you who know me! (20,9-28)

I am the hearing that is acceptable in every matter;

I am the utterance that cannot be restrained.

I am the name of the voice and the voice of the name.

I am the sign of writing and the manifestation of difference.

And I ...

[3 lines missing]

[...] light [...] and [...]

[...] listeners [...] you.

[...] the great power.

And [...] will not move the name.

[...] the one who created me.

But I shall speak his name (20,28-21,11).

Behold, then, his utterances and all the writings that have been completed.

Give heed, then, listeners, and you also, angels,

And those who have been sent,

And you spirits who have arisen from the dead, (21,12-18).

For I am the one who alone exists,

And I have no one who will judge me. (21,18-20).

For many are the sweet forms that exist in numerous sins

And unrestrained acts and disgraceful passions, and temporal pleasures,

Which are restrained until they become sober

And run up to their place of rest.


And they will live and they will not die again (21,20-32).



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Daniel McBride

http://www.perankhgroup.com/thunder.htm

I was sent forth through the power

and I have come to those who contemplate me:

I was found by those who sought after me.

Look upon me, you who contemplate me

and you listeners, listen to me.

Those of you who pay heed to me, take me to yourselves.

And do not banish me from your sight,

and do not cause your voice to imprecate me, or your hearing.

Do not be ignorant of me (in) any place or (in) any time.

Keep watch!

Do not be ignorant of me.

For I am the first and the last:

I am the one who is honoured and the one who is scorned.

I am the whore and the holy one.

I am the wife and the virgin.

I am the mother and the daughter.

I am the members of my mother.

I am the barren woman whose sons are many.

she of many weddings and I did not take a husband.

I am the midwife and she who does not bear.

I am the solace of my labour pains.

I am the bride and the bridegroom

and my man[5] is the one who begot me.

I am the mother of my father,

and the sister of my man and he is my offspring.I am the servant of he who prepared me.

I am the mistress of my offspring:

but he is the one who begot me,

prematurely, on a day of birth. And in time he is my offspring

and my power is from him.

I am the staff of his power throughout his youth,

and he is the staff[6] of my old age.

And that which he wishes befalls me.



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I am the silence that cannot be apprehended

and the idea that is often remembered.

I am the sound of the manifold voice,

and the word of many aspects.

I am the story: (I am) my name.

Those who hate me--why do you love me

and (yet) hate those who love me?

Those who deny me, confess me,

and those who confess me deny me.



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Those who speak truth of me, lie about me,

and those who lied about me, tell the truth about me.

Those who understand me, be ignorant of me.

And those who do not know me, let them know me.

For I am the Gnosis and the ignorance.

I am reticence[7] and loquaciousness.

I am without shame, I am modest.

I am assurance and I am fear.

I am war and peace.

Observe me: I am the one who is condemned

and the (one who is) great.

Observe my poverty and my wealth.

Do not be arrogant with me when I am cast out upon the earth,

and you shall find me among those who are coming,and do not view me on the dung-heap--

do not go, do not leave me then, abandoned,

and you shall find me in the dominions.

Nor view me abandoned among those who are condemned

and in the inferior places.

Do not mock me nor cast me down among those brutally slain.

But I, I am merciful and I am cruel.

Be vigilant!

Do not loath my obedience and my self-control do not love.

In my weakness do not forsake me,

and do not be afraid of my power.

For why are you contemptuous of my fear and curse my pride?

But I am she who exists in all fears,

and the security in insecurity.

I am she who is weak and am made whole in a voluptuous place.

I am foolish and I am wise.

Why have you hated me in your counsels--

that I shall be silent among those who are silent?

I shall appear and speak.

Why then have hated me?

Because I am a barbarian among barbarians?

For I am the Sophia of the Knowledge.

I am the judgement of the of the barbarians.

I am the one whose image is great in Egypt

and the one who has no image among the barbarians.

I am the one who has been hated and loved in every place.

I am the one called Life whom you called Death.I am the one called Law whom you called Anarchy.



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I am the one whom you have pursued and

I am the one whom you have grasped.

I am the one whom you have scattered and you have collected together.

I am the one before whom you have been ashamed,

and you have been shameless to me.

I am she who does not keep festival, and

I am she whose festivals are many.

I, I am godless, and

I am the one whose God is many.

I am the one whom you have reflected upon,

and you have scorned me.

I am unlearned, yet they learn from me.

I am the one whom you have despised and you reflect upon me.I am the one whom you have hidden from,

and you appear to me.

But whenever you hide yourselves, I myself shall appear.

For whenever you [appear], I myself [shall be hidden] to you.

Those who have [...] by means of it

[...] in senselessness [...]

Take me [...] understanding through suffering,

and bear me to yourselves through understanding and suffering.

And bear me to yourselves from ugly places which are in ruin

and seize from those even in disgrace.

Out of shame accept me unto yourselves shamelessly;

and out of shamelessness and shame,

indict the parts of my being[8] in yourselves,

and come into myself, those who (thus) know me,

and those who know the parts of my being,

and establish the great with the small first creatures.

Come to childhood and do not abhor it

because it is small and it is little.

And do not turn away greatnesses in some portions from the smallnesses,


Why do you curse me and esteem me?

You have wounded and you have had pity.

Do not separate me from the first ones you have known

and do not cast anyone out, nor reject anyone

[...] [nor] return without knowing it.

[...] that which is mine.

It is I who knows the first ones and their descendants know me.[9]



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But I am the Nous of the Primodial Time[...][10]

and the repose of [...][11]

I am the Gnosis of my quest,

and the discovery of those who seek after me,

and the command of those who ask of me

and the power of the powers in my Gnosis[12] with the angels,

they who have been sent by my word[13]

and the gods in their aeons by my design,[14]

and the spirit of each man existing with me,

and of women existing within me.

I am the one who is honoured and who is praised,

and who is despised scornfully.

I am peace and war comes to be because of me.

And I am a foreigner and a citizen.

I am the substance and the one who has no substance.

Those who exist together in my being are ignorant of me;

and those who exist in my substance are the ones who know me.

Those who have drawn near to me became ignorant of me,

and those far beyond me are the ones who have known me.

On the day I draw near to [you (pl)]; [you] are far beyond [me,

and] on the day when I [am far beyond] you [I draw near] to you.

[I am] [...] within.

[I am] [...] the inborn qualities.

[I am] the foundation of the spirits.

[I am] that which is asked for by the souls.

I am restraint and unrestraint.

I am in harmony with the dissolution.

I am the abiding and I am the dissolution.

I am the one below, and they come up to me.

I am the judgement and the forgiveness.

I, I am sinless and the root of sin comes from within me.

I am lust in (outward) appearance and abstinence exists within me.

I am the utterance attainable to everyone

and the speech which cannot be grasped.

I am a mute who does not speak,

and great is my multitude of words.

Hear me in weakness, and be instructed by me in strength.

I am she who cries out and I am cast forth upon the face of the earth.

It is I who prepares the bread and my mind inside.

I am the Gnosis of my name.

I am the one who cries out, and it is I who listens.



27

I appear and walk in a [...]

seal of my [...][...][...]

I am attacker and the defence.

I am the one who is called "the Truth," and "Iniquity" [...][15]

You esteem me and you whisper against me.

Those who are victorious, judge them before they pass judgement upon you,

for discernment and partiality exists in you.

If you are condemned in this way, who shall forgive you?

Or, if you are forgiven through this, who shall be able to control you?

For what is within you is that which is outside you,

and the one who fashioned you on the outside

(also) shaped the inside of you,

and that which you see on the exterior

you see on the interior: it is revealed and is your garment.

Hear me you auditors,and learn from my words those who know me.

I am the hearing that is attainable to everything,[16]

I am the speech which cannot be grasped.

I am the name of the sound and the sound of the name.

I am the sign of the letter

and the manifestation of the division.

And I (lines 1-3 missing) [...] the light

[...] and [...] auditors [...] to you [...]

[...] the great power and the [...] shall not move the name

[...] to the one who created me.

I, however, shall speak his name.

Look then at his words and all the writings which have been completed.

Give heed then you auditors and for your part, the angels,

and those who have been sent,

and the spirits who have arisen from the dead...

that I am the one who exists alone,

and I do not have anyone to judge me.

For many are the delightful forms which exist in numerous sins,

and libertinisms, and condemned passions,

and transitory pleasures which are grasped until they become sober,[17]

and they ascend to their resting-place

and they shall find me in that place,

and they shall live,

and they shall not die again.



28

Omniscience by Swans. Larry Lame http://www.discogs.com/Swans-Omniscience/release/401657



29

Background

WIKIPEDIA:

"The Thunder, Perfect Mind" is a poem or a hymn discovered among the Gnostic

manuscripts at Nag Hammadi in 1945. Thunder Perfect Mind (the title is, more

accurately, The Thunder : Perfect Intellect) takes the form of an extended, riddling

monologue, in which an immanent saviour speaks a series of paradoxical statements

concerning the divine feminine nature.

These paradoxical utterances echo Greek identity riddles, a common poetic form in

the Mediterranean. There are some translations to the right from the same section of

the poem. Line numbering is different in different translations.

As to dating, Anne McGuire writes: "Thunder, Perfect Mind exists only in the Coptic

version found at Nag Hammadi (NHC VI,2:13,1-21,32). The author, date, and place

of composition are unknown, but a cultural milieu like that of second- or third-century

Alexandria is plausible. In any case, it is clear that the text was originally composed

in Greek well before 350 C.E., the approximate date of the Coptic manuscript.”

The work as a whole takes the form of a poem in parallel strophes, and the author, it

may be surmised, has drawn on a tradition of such poems in both Egyptian and

Jewish communities, in which a similarly female divinity (Isis and Sophia

respectively) expounds her virtues unto an attentive audience, and exhorts them to

strive to attain her. Examples of the genre abound in Old Testament literature.

The riddles of the poem may presuppose a classical Gnostic myth, such as the one

found in the Reality of the Rulers, or in the Secret Book of John. The original

language of the poem was Greek, though only a Coptic version survives in the Nag

Hammadi library; the manuscript resides in the Cairo Coptic museum.

http://en.wikipedia.org/wiki/Thunder_Perfect_Mind



30



31

DIE DONDER : VOLMAAKTE INSIG

Die Donderslag : Volmaakte Insig is ’n sielkundige traktaat wat drie bekende

skryfstyle aanwend om die punt te maak dat die mens se gewaarwording /

persepsie/ oordeel van die wêreld beperk en onvolmaak is. Die intellek word

uitgedaag om die eenheid agter die oënskynlike teenstrydighede van die lewe te

identifiseer. Teologie is nie werklik nodig om so ’n konsep te bemeester nie. Dis

blote kennis – dat alle afsonderlike dinge deel van ’n groter, onsigbare geheel vorm

waarin die verwarrende kompleksiteite versoen word.

Drie literêre style word ingespan om dié insig oor te dra: ’n Egiptiese, Hebreeuse en

Griekse styl wat mekaar in die teks afwissel: Isis aretalogieë (EK IS stellings),Wysheidstekste in die Hebreeuse tradisie, en Platoniese dialoog met raaisels. Dié

drie style werk mee om die boodskap ’n besondere trefkrag te gee. Daar is byna

geen kosmologie of antropologie daarin nie, wat beteken dat die boodskap aan die

individu gerig word sodat die kompleksiteite van die lewe haar/hom nie so intens

hoef aan te tas nie.

In die aretalogiese element word die intellek uitgedaag deur paradoksale stellings.

Deur ’n identiteit op teenoorgestelde polariteite te vestig, verwar dit ’n mense se

logiese ingesteldheid op dieselfde wyse as ’n Zen Koan. Die wysheidselement vorm

’n reeks vermanings aan die leser, soos byvoorbeeld “kyk na my”, “wees waaksaam”

en “slaan ag”. Dié beklemtonings versterk die aretalogiese stellings sodat die leser

die teenstrydighede nie so maklik kan ignoreer nie maar gedwing word om dit te

bepeins. ’n Mens word dus deurentyd herinner aan die dualiteite van bestaan soos

deur die aretalogiese sinne uitgespel.

Die Griekse element omvat retoriese vrae, raaisels en enigmatiese antwoorde wat

die filosofiese terrein betree, soortgelyk aan Platoniese dialoog waar dialektiek as

wegwyser tot waarhede lei. Wat die struktuur van die teks so merkwaardig maak, is

dat die inhoud van elk van die drie style hier so drasties verskil van die inhoud watgewoonweg daardeur gedra word. In plaas van filosofiese spekulasie, teologiese /

morele vermaning en religieuse omskrywing, is die doelwit van die drie verweefde

style sielkundige insig.

Die spreker wys daarop dat teenoorgesteldes noodsaaklik is vir persepsie, maar

beklemtoon dat werklike insig net bereik kan word deur bewuswording van die

eenheid agter die oënskynlike teenstrydighede. Indien nie, sal ’n mens se verwarring

nooit ophou nie. Jy sal deurlopend hartstogte en vlietende plesiere najaag en nooit

werklik gemoedsrus bekom nie. Die enigste straf is dat die verwarring voortduur

terwyl dit net tydelik hoef te wees en oorkom kan word.



32

Wie is die spreker dan? Wysheid, wat in beide die Voetnota en in die Gnostiese

geskrifte as vroulik beskou word. Die mite van Sofia is sentraal aan die Gnostiese

psigo-spirituele kosmologie. Een weergawe van die mite is dat Sofia weggedwaal

het uit die hemelse Pleroma (volheid), al verder die dieptes in, totdat ’n krag

genaamd Horos (Limiet) haar dwalinge gestuit het. Toe het haar siel in twee verdeel.

Haar hoër self het onmiddellik teruggekeer na die Pleroma, terwyl haar laer self in

die vreemde agtergebly het. Die laer Sofia het, in die intensiteit van haar ontsteltenis,

kragte afgeskei wat eindelik die boustene van die materiële kosmos voortgebring

het. Daarby het sy ’n gemengde vorm van bewussyn voortgebring, wat merendeels

onkundig is. Dié mite word weerspieël in die menslike psige, waar die ego-self met

die laer-bewussyn “demiurge,” en die hoër self met die spirituele Sofia in die

Pleroma vergelyk word.

Die spreker is dus die hoër bewussyn, wat alle aspekte van menslike ervaring in agneem.



33

Die Koptiese Taal

Kopties (Met Remenkēmi ) is die laaste fase van Egipties wat tot minstens die 17de

eeu nog in die suide van Egipte gepraat is. Deesdae word dit steeds as liturgiese

taal deur die Koptiese Kerk gebruik.

Laat Egipties is in demotiese logogramme geskryf. In die eerste eeu van die huidige

era is daar begin om Kopties in die Griekse alfabet te skryf, met sewe addisionele

letters om Koptiese klanke aan te dui wat nie in Grieks bestaan het nie. Dié fase van

die Egiptiese taal word deur ʼn groot aantal leenwoorde uit Grieks gekenmerk, veral

woordeskat op die religieuse terrein.

Kopties het as ʼn literêre taal gedy van die eerste tot die dertiende eeu. Eindelik is dit

as spreektaal deur Arabies verdring, maar Egiptiese Arabies is sterk deur Koptiesbeïnvloed in woordeskat, morfologie, fonologie en sinskonstruksie.

http://mathisencorollary.blogspot.com/2012/12/the-discovery-of-nag-hammadi-library.htm



34

ΤƐΒΡΟΝTΗ NOΥС NTƐλƐΙΟC

www.createawake.com/uploads/9/3/1/7/9317480/125203.jpg?521



35

Ek is uitgestuur deur die Mag,

en ek het diegene wat my bepeins, genader,

en ek is onder dié wat na my soek, gevind.

Kyk na my, julle wat my in gedagte hou,

en julle wat luister, hoor my.

Julle wat op my wag, neem my vir julself.

En moenie my uit julle sig verban nie.

En moenie dat jou stem my haat, of jou gehoor nie.

Moenie oningelig oor my wees, nêrens en nooit nie.

Wees waaksaam. Moenie my bestaan betwyfel nie.

Want ek is die eerste en die laaste.

Ek is die vereerde en die veragte.

Ek is die hoer en die heilige.

Ek is die moeder en die dogter.Ek is die ledemate van my moeder.

Ek is die onvrugbare met kinders ontelbare kinders.

Ek is die een met die skitterende troue,

en ek het geen eggenoot geneem nie.

Ek is die vroedvrou en sy wat nie geboorte skenk nie.

Ek is die vertroosting van my baringspyne.

Ek is die bruid en die bruidegom,

ek is die moeder van my vader,

en die suster van my man,

en hy is my afstammeling.

Ek is die slaaf van hom wat my voorberei het.

Ek is die heerser van sy kinders.

Maar hy is die een wat my verwek het

voordat tyd bestaan het,

op ‘n dag van geboorte.

En met verloop van tyd word hy my kinders,

en my krag kom van hom af.

Ek is die stam van sy krag in sy jeug,

en hy is die kruk van my oudag.

En wat sy wil is, gebeur met my.

Ek is die onverstaanbare stilte,

en die gedagte wat gereeld bepeins word.

Ek is die stem met ‘n veelvoud klanke,

en die woord wat in ‘n magdom vorme verskyn.

Ek is die uitspraak van my naam.

Julle wat my haat,

waarom bemin julle my,

En haat julle dié wat my liefhet?Julle wat my ontken, bely my.



36

Julle wat die waarheid oor my praat,

spreek valslik oor my.

En julle wat oor my gelieg het,

praat die waarheid oor my.

Julle wat my ken, weet niks van my nie,

En dié wat my nie geken het nie,

laat hulle my leer ken.

Want ek is kennis en onkunde.

Ek is die verleentheid en die selfvertroue.

Ek is skaamteloos, ek skaam my.

Ek is krag en ek is vrees.

Ek is oorlog en ek is vrede.

Slaan ag op my.

Ek is die vernederde en die verhewene

Slaan ag op my armoede en my rykdom.

Moenie hooghartig teenoor my optree wanneer

ek neergewerp is nie.

En julle sal my vind onder dié wat nog sal kom.

En moenie na my staar op die vullishoop

en my die rug keer en versaak nie.

Julle sal my in al die koninkryke vind.

Moenie my aanstaar waar ek verstrooid is

onder die vernederdes

en in die swakste plekke nie,

en my dan bespot nie.

En moenie my neerwerp tussen dié

wat uit hardvogtigheid uitgewis is nie.

Maar wat my betref,

ek is genadig en ek is wreed.

Wees waaksaam.

Moenie my gehoorsaamheid haat nie,

en moenie my selfbeheersing in my

swakheid bewonder nie.

Moenie my verlaat nie.

En moenie my krag vrees nie.

Waarom verag julle dus my vrees

en vervloek julle my trots?

Ek is sy wat in alle vrees en dapperheid

in bewing bestaan.

Ek is sy wat swak is, en ek wordversterk in aangename plekke.



37

Ek is dwaas en ek is wys.

Waarom het julle my in jul beraadslagings gehaat

sodat ek swyg tussen dié wat stil is,

en sal verskyn en praat?

Waarom het julle my dan gehaat, julle Grieke?

Omdat ek ‘n nie-Griek tussen nie-Grieke is?

Want ek is die wysheid van die Grieke

en die kennis van die nie-Grieke.

Ek is veroordeling vir die Grieke en die nie-Grieke.

Ek is die een met die veelvoud afbeeldings in Egipte,

en die een wat geen afbeelding onder die Grieke het nie.

Ek is die een wat oral gehaat word, en oral bemin word.

Ek is sy wat Lewe genoem word, en deur julle Dood genoem word.

Ek is die een wat Wet genoem word en deur julle Wetteloosheid genoem word.

Ek is dìt wat julle nagestrewe het,

en ek is dìt wat deur julle aangegryp is.

Ek is dìt wat julle verstrooi het,

en julle het my versamel.

Ek is die een voor wie julle beskaamd was,

en julle het skaamteloos teenoor my opgetree.

Ek is sy wat niks vier nie, maar my feeste is talryk.

Ek, ek is goddeloos,

en ek is die een wie se God almagtig is.

Ek is die een waaroor julle gepeins het,

en wie julle geminag het.

Ek is sonder geleerdheid,

maar hulle leer by my.

Ek is die een wat julle verag het,

en julle bewonder my.

Ek is die een vir wie julle weggekruip het,

maar julle verskyn aan my.

En waar julle ook al skuil,

daar verskyn ek self.

En wanneer julle ook al verskyn,

kan julle my nie raaksien nie.

Die wat […] daardeur […]

In sinneloosheid […].

Neem my vir julself deur insig uit verdriet

en neem my vir julself deur begrip en uit lyding.

En trek my na julself uit bittere plekke van berou,neem my daaruit, hoewel dit geminag word.



38

Uit skaamte, aanvaar my skaamteloos vir julself,

en uit skaamteloosheid en skande,

blameer dié aspekte van my wese in julself.

Kom na my toe, julle wat my daardeur leer ken

en julle wat met die aspekte van my wese vertroud is.

Vestig die grotes tussen die eerste klein wesentjies.

Kom na vore as kleintjies,

en moenie kindwees minag omdat dit klein en nietig is nie.

En moenie grootheid in enige mate van nietigheid skei nie,

want grootheid word deur nietigheid omskryf.

Waarom vervloek julle my en vereer julle my?

Julle het verwond en julle het genade betoon.

Moenie my skei van die eerstes wat julle geken het nie.En moet niemand verwerp en niemand wegwys nie

[…] wegdraai en [ … ken] hom nie.

Wat myne is [...].

Ek ken die eerstes en hulle afstammelinge ken my.

Ek is die volledige bewussyn van die voortyd

en die volmaakte rusplek van die voleindiging.

Ek is die kennis wat ek deur my soeke opgedoen het

en die vonds van dié wat na my soek,

en die opdrag van dié wat versoeke aan my rig.

Ek is die krag agter die magte van my kennis

van die engele wat op my woord versend is,

en die gode op hulle tyd volgens my ontwerp,

en dis in my waar die siel van elke man bestaan

en dis in my waar die siel van elke vrou bestaan.

Ek is die een wat vereer en geprys word,

en minagtend gehoon word.

Ek is vrede en oor my breek oorlog uit.

Ek is ’n vreemdeling en ’n boorling.

Ek is wese en ek is niemand.

Dié wat uit my wese ontstaan, weet van my niks,

maar dié wat in my wese bestaan, ken my.

Dié wat naby aan my gekom het, kon my nie herken nie

en dié wat ver van my af is, het my raakgesien.

Op die dag dat ek julle nader, is julle ver van my af,

en op die dag dat julle ver van my af is,

kom ek naby aan julle.



39

[Ek is ...] binne.

Ek is die bron van ingebore eienskappe.

Ek is die hunkering na die skepping van siele.

Ek is die oorsprong en die wieg van alle siele.

Ek is orde en chaos. Ek is harmonie en entropie.

Ek is die bestendigheid en die ontrafeling.

Ek is die afgrond en hulle kom op na my toe.

Ek is die oordeel en die vergiffenis.

Ek, ek is sonder sonde,en die wortel daarvan setel in my.

Ek is die voorkoms van wellus

maar selfbeheersing woon in my.

Ek is die woorde wat almal kan hoor

maar niemand kan uitspreek nie.

Ek is die stomme wat swyg,en groot is die magdom van my woorde.

Hoor my aan in swakheid en luister na my in krag.

Ek is sy wat roep, ek is sy wat luister,

en ek word op die aarde uitgestort.

Binne my berei ek die brood van my gedagtes voor.

Ek is die kennis van my naam.

Ek is die een wat roep, en dis ek wat luister.

Ek verskyn en [...] stap in [...] seël van my [...].

Ek is die aanval en die verdediging.

Ek is die een wat Waarheid genoem word,

en as oortreding bekend staan.

Julle vereer my

en murmureer teen my.

Julle wat verslae is,

oordeel voordat julle veroordeel word,

want die regter en die partydigheid woon in julle.

Indien julle daardeur veroordeel word, wie sal jul vryspreek?

Of indien julle daardeur vrygespreek word, wie sal julle beheer?

Want wat binne julle is, is buite julle,

en die een wat jul uiterlike ontwerp het,

het ook jul innerlike gevorm.

En wat julle aan die buitekant sien,

word aan die binnekant onthul;

Dit neem gestalte as julle voorkoms.

Hoor my, luisteraars,

en leer uit my woorde, julle wat my ken.

Ek is die stem wat deur alles gehoor word,ek is die spraak wat nie gedemp word nie.



40

Ek is die naam van die klank

en die klank van die naam.

Ek is die letters van die alfabet

en dìt wat hulle van mekaar onderskei.

En ek [...].[...] lig [...].

[...] luisteraars [...]

aan julle[...] die groot mag [...]

sal die naam nie verroer nie.

[...] aan die een wat my geskep het.

Ek sal egter sy naam uitspreek.

Kyk dan na sy woorde,

En na al die voltooide geskrifte.

Slaan dan ag, luisteraars

en julle ook, engele en dié wat gestuur is,en julle, geeste wat uit die dode opgestaan het,

dat ek alleen bestaan,

en niemand oordeel my nie.

Want volop

is die aangename vorme

waarin talryke sondes

en losbandighede

en afstootlike hartstogte

en kortstondige plesiere verskyn,

wat mense se gemoedere oorheers

totdat hulle wakker word

wanneer hulle na hul rusplek gaan.

En daar sal hulle my vind,

en hulle sal lewe,

en hulle sal nie weer sterwe nie.



41

Voetnota

Wysheid as vrouefiguur in die Hebreeuse kosmologie

Uit: Spreuke 8

Die Here het my geskep, Hy het met my begin; ek is die eerste wat Hy gemaak het,

lank, lank gelede. Ek is lankal daar, van die begin af, voor die aarde daar was. Ek

het gekom toe die groot waters nog nie daar was nie, toe daar nog nie fonteine vol

water was nie. Voor die berge hulle plek gekry het, voor die rante het ek al gekom,

voor die Here die aarde met sy vlaktes gemaak het, voor Hy selfs die eerste grond

gemaak het. Ek was daar toe Hy die hemelgewelf opgerig het, toe Hy die horison oor

die see afgemerk het, toe Hy die wolke daarbo gesit het, die fonteine onder die diep

water laat uitborrel het. Ek was daar toe Hy vir die see sy grens vasgestel het, die

waters aan sy wil onderwerp het, toe Hy die fondamente van die aarde afgesteek

het. Ek het my kennis by Hom gekry, ek was elke dag sy vreugde; die hele tyd het ek

dit by Hom geniet. Ek het my verlustig in die wêreld wat Hy gemaak het, die mense

was vir my 'n vreugde. Daarom, kinders, luister na my, dit sal goed gaan met dié wat

op my pad bly. Luister na wat ek julle leer, moet dit nie verontagsaam nie, dan sal

julle ook wysheid hê. Dit sal goed gaan met die mens wat na my luister, die mens

wat elke dag na my huis toe kom en op my drumpel staan en wag. Wie my vind, vind

die lewe self en geniet die guns van die Here.

Uit: Sirag 24

Ek het uit die mond van die Allerhoogste gekom en die aarde soos ’n wolk

bedek. Hy het my in die begin gemaak, voor die kosmos bestaan het, en ek sal

nooit faal nie. WIKIPEDIA:The "Book of ben Sirach" (ספר ריס ן , Sefer ben Siraʼ)

was originally written in Hebrew, and is also known as the "Proverbs of ben Sirach"

ילשמ) ן ריס , Mišley ben Siraʼ) or the "Wisdom of ben Sirach" (חכמת ן ריס ,Ḥokhmat ben Siraʼ). The Greek translation was accepted in the Septuagint under the

(abbreviated) name of the author: Sirakh (Σιραχ). Some Greek manuscripts give as

the title the "Wisdom of Iēsous Son of Sirakh" or in short the "Wisdom of Sirakh". The

older Latin versions were based on the Septuagint, and simply transliterated the

Greek title in Latin letters: Sirach. In the Vulgate the book is called Liber Iesu filii

Sirach ("Book of Joshua Son of Sirach"). The Nova Vulgata and many modern

English translations of the Apocrypha use the title given by the early Latin Fathers:

Ecclesiasticus, literally "of the Church" because of its frequent use in Christian

teaching and worship. Today it is more frequently known as Sirach. The nameSiracides, of more recent coinage, is also encountered, especially in scholarly works.



42

Interview with Andrea Juno, pp 8 – 35.



43

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Calaway, Jared; Kotrosits, Maia; Lasser, Justin; Lillie, Celene; Taussig, Hal. TheThunder: Perfect Mind: A New Translation and Introduction. Palgrave Macmillan(2010) ISBN-10: 0230105637 ISBN-13: 978-0230105638

http://deoxy.org/thunder.htm#comments

Hoeller, Stephan. Gnosticism: New Light on the Ancient Tradition of Inner Knowing.Quest Books; 1st edition (July 1, 2002)

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McBride, Daniel. www.perankhgroup.com/thunder.htm

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Meyer, Marvin W, Robinson, James M. The Nag Hammadi Scriptures: The Revisedand Updated Translation of Sacred Gnostic Texts Complete in One

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http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.perankhgroup.com%2Fthunder.htm&h=EAQGesJni&s=1

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http://www.facebook.com/l.php?u=https%3A%2F%2Ftheshalomcenter.org%2Fcontent%2Fi-who-spoke-sinai-and-nag-hamadi&h=8AQG30A1U&s=1



http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.stoa.org%2Fdiotima%2Fanthology%2Fthunder.shtml&h=nAQFPrb77&s=1

http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.perankhgroup.com%2Fthunder.htm&h=EAQGesJni&s=1





44

http://userserve-ak.last.fm/serve/252/30696985.jpg

http://www.discogs.com/Swans-Omniscience/release



http://www.thelivingjarboe.com/cgi-bin/shop/shop.cgi?action=view_category&database=jcd

thunder: perfect mind by jarboe and cedric victor from the album the end

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