The Gospel of Thomas (Part 7)

Translated by Thomas O. Lambdin

31

Jesus said, “No prophet is accepted in his own village; no physician heals those who know him.”

This is an important point and suggests two things.

Firstly, to be successful one must travel — even if this is simply a shift from one state of self to another. Mental healing involves letting go of attachments, and the healer, through wisdom, offers suggestions that may seem counterintuitive, difficult, or even insulting. A certain spiritual authority is needed to invoke faith, and sometimes the realization necessary is very deep.

Belief is often the greatest barrier to trusting enough to let go of what continues to harm us. Individuals may fail to recognize that the healer is no longer who they once knew. Preconceived ideas about mundane qualities prevent the pure faith necessary for healing. Therefore, the healer is often more effective with strangers than with those who are familiar.

32

Jesus said, “A city being built on a high mountain and fortified cannot fall, nor can it be hidden.”

There are two common paths and a hidden path. The first is the path of the monk, seeking personal liberation; the second is the path of the saint, whose liberation benefits others. The hidden or secret path leads from sainthood to buddhahood.

Here, Jesus is speaking of the preferred path of sainthood rather than the solitary monk’s path. The “high mountain” symbolizes the spinal column, referencing a stage of bodhisattva development where no external phenomena can disturb the tranquil mind. This state transcends temptation and manifests as indifference even to physical harm. Such individuals might happily volunteer for suffering if it served a higher purpose!

However, bodhisattva development is not solitary; it involves engaging with others and offering service. One cannot hide the tranquil mind — it naturally affects others. If a disciple seeks to develop spiritually in isolation, they may only attain lesser realizations, such as arahantship or pratyekabuddhahood (stone-buddhahood).

The bodhisattva path contains a fearlessness that ultimately culminates in absolute fearlessness.

33

Jesus said, “Preach from your housetops that which you will hear in your ear. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place. Rather, he sets it on a lampstand so that everyone who enters and leaves will see its light.”

Being ‘good’ is difficult. One faces internal criticism, as forgiveness and turning the other cheek are often viewed as weak. We are taught that ruthlessness is necessary for survival. Without positive role models, many adopt a grey kind of morality, striving to be good while justifying occasional selfishness.

Our justification revolves around survival, yet this reflects the illusory nature of conceptual reality. Our survival is limited and largely out of our control, yet we spend much of life role-playing fragile self-concepts we constantly worry about. At least the narcissists recognize: if it’s all conceptual, why not choose a better concept?

The root problem, of course, is the self. The sooner we abandon concern for the self, the better. In fact, full abandonment would immediately yield arahantship.

Confidence in doing the right thing builds gradually. Wholesome karma produces immediate and ongoing benefits, making it easier to leap into greater acts of selflessness. Eventually, one discovers the joy of letting go.

Here, Jesus encourages us to be fearless in our faith — not simply for personal benefit, but to stand openly and support those needing guidance. Embracing one’s deepest integrity makes one approachable; people feel safe in your presence. Setting one’s light on high allows others to find their own light, guiding them toward release from saṃsāra.

34

Jesus said, “If a blind man leads a blind man, they will both fall into a pit.”

The key lesson is this: if your path is truly spiritual, things should improve — perhaps slowly, but even acceptance and tranquility count as improvement.

One should mistrust everything and anything one hears — but not dismiss it outright. Instead, contemplate it. There are spiritual traps — the skandha demons — and knowing when and how these arise is crucial. Ultimately, you must become your own guru to succeed. Others, including myself, may offer guidance, but you must contemplate this guidance and evaluate its worth carefully. Then, like waste food, discard it after extracting whatever essence is useful.

Teaching, writing, or any form of honest expression aids this process. Beware: there have always been plenty of blind men leading blind men — then as now!

35

Jesus said, “It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will be able to ransack his house.”

Here Jesus speaks of suffering and attachment.

It is our attachment — to self, others, things, places, times, and ideas — that causes suffering. Failing to recognize impermanence, we cling to what brings joy and shun what brings pain. In doing so, we bind our own hands and leave our spiritual house weak, vulnerable to temptation that robs us of peace and bliss.

But if we realize that things are empty — lacking inherent existence or ownership — we let go, free our hands, and defend our house against the thieves of craving and suffering.