(This translation of a portion of the Dialogue of the Savior is based on the Coptic text in the Nag Hammadi Codex III, 5.)
Mary & Other Disciple Have an Apocalyptic Vision
He took Judas, Matthew, & Mary (135) To show them the final consummation of heaven & earth, & when he place his hand on them, they hoped the might see it. Judas gazed up & saw a region of great height, & he saw the region of the abyss below. Judas said to Matthew, “Brother, who can ascend to such a height, & he saw the region of the abyss below. Judas said to Matthew, “Brother, who can ascend to such a height or descend to the abyss below? For there’s the great fire there, & great terro.” At that moment a word issued from the height. As Judas was standing there, he saw how the word came down. He asked the word, “Why have you come down?” The child of humanity greeted them & said to them, “A seed from a power was deficient, & it descended to the earth’s abyss. The majesty remembered it, & sent the word to it. The word brought the seed up into the presence of the majesty, so that (136) the first word might not be lost.” His disciples marveled at everything he told them, & they accepted all of it in faith. They understood that there’s not need to keep wickedness them before one’s eyes. Then he said to his disciples, “Did I not tell you that, like visible flash of thunder & lightning, what’s good will be taken up to the light?” All his disciples praised him said, “Master, before you appeared here, who was there to praise you, for all praises are because of you? Or who was there to bless you, for all blessing comes from you?” As they were standing there, he saw tow spirits bringing a single with them, & there was a great flash of lightning. A word came from the child of humanity, saying, “Give them their garments,” & the small became like the great. They were like those who were received up; (137) there was no distinction among them. These words convinced the disciples to whom he spoke.
The 3 disciples here are most likely Judas Thomas, Matthew, & Mary Magdalene. On Mary, see how Mary is presented in the other parts of this text.
In Coptic (& Greek), logos (meaning word). The Word of God, or principle of divine reason & creative order, identified in the Gospel of John with the 2nd person of the Trinty incarnate in Jesus Christ.
In Jungian psychology, the principal of reason & judgement, associated with the animus. The animus is Jung’s term for the masculine part of a woman’s personality. Often contrasted with the anima. The anima is Jung’s term for the feminine part of a man’s personality. These are often contrasted with Eros. Eros, in Jungian psychology, is the principle of personal relatedness in human activities, associated with the anima.
On the role of the word (or the Logos) & Jesus as the incarnate word, compare John I & gnostic texts. In the Gospel of John as here, the word descends from the realm above, comes to this world below, & acts in a salvific manner. Here, Ina more fully gnostic way, the word attests to the seed of light that has fallen from above & came to be in more fully gnostic way, the word attests to the seed of light that has fallen from above & came to be in seed, power, & deficiencies are typical in gnostic texts. Frequently in gnostic texts, it’s said that the seed of light drives from the fall of mother Sophia (in this sense, meaning wisdom), & the light loses some of its divine brightness & power & becomes deficient in this world below, until it’s returned to this realm of the divine. Then the diving & the seed of light, the people of light & knowledge, are saved & enjoy the fullness of enlightenment again. Such themes & terms recur in the Dialogue of the Savior.
On garments clothing the soul, & on putting on perfect humanity as a garment, see the Gospel of Mary 15, 18.
Mary Asks About the Vision
Mary said to him, “Look, I see the evil that affects people from the start, when they dwell with each other.” The master said to him, “When you see them, you understand a great deal; they’ll not stay there. But when you see the one who exists eternally, that’s the great vision.” They all said to him, “Explain it to us.” He said to them, “How do you wish to see it, in a passing vision or in an eternal vision?” He went on to say, “Do your best to save what can come after me, & seek it & speak through it, so that whatever you see may be in harmony with you. For I tell you the truth, the living God is in you, (138) as you also are in God.
For similarly mystical statements, see the Gospel of Thomas 77, 108.