The Book of Mary


Mary and the Gospel of the Twin

Mary signed her Gospel of the Twin, now known as the Gospel of Thomas, at both the beginning and the end. The beginning of the gospel contains these words:

These are the secret words which the living Jesus spoke, and Didymus Judas Thomas wrote them down. And he said: He who shall find the interpretation of the words shall not taste of death.

Now both Didymus and Thomas both mean ‘twin’.  Originally the gospel was by the ‘twin’ of Jesus. But as the gospel was passed down and translated into different languages the word for twin was translated as the proper name Thomas. And so ‘Judas’ was added to the name because it was believed that this Thomas must be Judas Thomas.

So Thomas is really the gospel of the ‘twin’ of Jesus. But this ‘twin’ of Jesus was Mary for Jesus was her spiritual twin.  The living Jesus spoke the words to Mary who wrote them down. Was the word twin repeated twice in the original version and was this the reason for the confusion of later copyists and translators?  This could be so for ‘twin’ can also refer to Mary and Cephas the two identities of Mary.  So the writer Mary/Cephas is the twin twin of Jesus. 

After this introduction the next saying is:

Jesus said: He who seeks, let him not cease seeking until: finds; and when he finds he will be troubled, and if he is troubled, he will be amazed, and he will reign over the All.

This sets out the course of searching for and finding the kingdom. After this saying comes the start of the sayings proper. The first saying of this main section says that the kingdom is not in the heaven or the sea but is within you and outside you. This first saying is symmetrical with a saying at that end that says the kingdom is spread upon the earth and men do not see it.  It is as if the two form bookends surrounding the main gospel.

Yet there is one further saying that seems out of place as it comes after the final ‘bookend’. It is also in a form which differs from the others.  This has lead many to believe that this final saying was added later. Yet the saying can be read as being symmetrical with the introduction before the first bookend. The saying is this:

Simon Peter said to them: Let Mary go forth from among us, for women are not worthy of the life. Jesus said: Behold, I shall lead her, that I may make her male, in order that she also may become a living spirit like you males. For every woman who makes herself male shall enter into the kingdom of heaven.

This is the mark of Mary.  Just as the introduction talks about the ‘twin’ (repeated twice) of Jesus so this saying mentions explicitly the three aspects of Mary as Jesus, Cephas (here Simon Peter) and herself. Just as the introductory saying before the main section lays out the plan of seeking and finding, so the last saying sums up explicitly the result of that search.  A woman must make herself male to become a living spirit and so enter the kingdom of heaven. Jesus leads her into the kingdom and makes her male to become a living spirit.  The saying is deeply ironic because what is not said is that a man must make himself female to enter the kingdom. As normal her Cephas self has got it completely wrong.  By ruling out females from the kingdom he would be ruling out himself because spiritually a man is female.

The Gospel of The Twin was used in both her churches.  It was the secret knowledge that Paul talks about in 1 Corinthians:

Yet we speak of wisdom among the initiated (the perfect), a wisdom not of this age, nor of the rulers of this age who are becoming useless, but we speak the hidden wisdom of God in a secret, that God foreordained before the ages to our glory, which none of the rulers of this age knew, for if they had known, they would have not have crucified the Lord of glory.  But as it has been written, `What the eye did not see, and the ear did not hear, and which has not arisen in the heart of man, what God has prepared for those who love him'. (1 Corinthians 2)

The final sentence is a quotation from the Gospel of the Twin. The rulers of this age are the demonic beings whom Paul believed were responsible for the crucifixion.  It is this crucifixion, experienced by the initiate, which leads to the spirit and the kingdom of heaven.

The writers of the gospels of Mark, Mathew, Luke and John all had the Gospel of the Twin available to them as part of the common heritage of Christianity.  Yet the sayings were esoteric and each gospel writer attempting to fit the sayings in to their narrative made mistakes of understanding. With time the sayings fell into disuse in the church of Peter for the new gospels of Mark, Mathew, Luke and John were straightforward and simple and did not present the reader with an enigma like the Gospel of the Twin.

Even in the Church of Mary the new gospels gained currency.  The Gospel of the Twin was contaminated as copyists adjusted some sayings to fit in with their understanding from the new gospels. For it was the fate of the Gospel of the Twin to be copied and translated by those who did not understand the true meaning of the sayings.  What has been passed down as the Gospel of Thomas has been translated form the original at least twice and is a corrupt version.  The gospel gradually faded into obscurity until the church of Peter became the official religion of the Roman Empire.  Then Mary’s original gospel was banned as heretical and to possess a copy would get a Gnostic condemned to death.  Yet a single copy of the gospel was saved for it was buried by a monk in an earthenware jar in a desert in Egypt along with many other Gnostic works. And almost two thousand years later, at the end of the greatest war that mankind had ever experienced, the Gospel of Thomas was again recovered.