Former Dutch Queen Juliana 100 years

Today, April 30th Princess Juliana (Dutch Queen from 1948-1980) would have been 100 years old, and the Dutch press has been full of articles recently. Most however are trivial if not banal, and the essence of her reign to this day cannot seem be discussed openly and fully in the Dutch press.

The reason I want to mention her here is because she assisted Professor Quispel, who was one of the first researchers of the Thomas Gospel from the Nag Hammadi library, and who acquired the first manuscript in 1952 with the backing of an American philanthropist, and the manuscript later was apparently donated to the Jung foundation. In 1955 Quispel wanted to research the rest of the manuscripts that still existed in Egypt, at the Coptic Museum in Cairo. Queen Juliana was fascinated at the time with the potential of original words of Jesus being found, and asked the Dutch Minister of Foreign Affairs J. W. Beyen, to help facilitate Quispel's access to the Coptic museum in Cairo, and this in turn seems to have led to a publication of further manuscripts in 1956. Quispel apparently remained convinced to his dying day that, but for that mission, the Nag Hammadi library and the Thomas Gospel would have languished in the vaults of the museum and most likely decayed completely by now. If this is true, I'd vote for this to be one of the most important things Queen Juliana did during her reign.

Unfortunately, the reign of Queen Juliana became tainted with a palace crisis of 1956, in which her independent spirit seems to have been effectively suppressed by a deft collusion between her husband Prince Bernhard, and Dutch politicians, who felt clearly threatened by a Queen who had a mind of her own, as did he, since at that point she would not tolerate his extramarital affairs any longer and was asking for a divorce - which would have been the end of the good life for him. By cleverly planting his version of things with the foreign press, passing it off as fact, he managed to turn the whole world against her, including manipulating the Dutch body politic to do his bidding, and basically put the shackles on the Queen while at the same time saving the marriage in name, without having to give up any maneuvering room himself. The episode was shameful enough as it was, but then last year the Dutch Court chartered a friendly historian, by the name of Cees Fasseur, to write a book, which under a thin veneer of critique about some of Bernhards more outrageous behavior, in effect did little else but solidifying his version of events, or at least attempting to do so. Fortunately, the Dutch reading public was slightly smarter, and generally did not accept the fact that Cees Fasseur had access to unverifiable private sources which are not available to anyone else.

By now there are beginning to be some critical voices who do not swallow this pablum, one of them Elsbeth Etty, who is a book reviewer for the major newspaper the NRC/Handelsblad, and who delivered a pretty devastating speech to celebrate the publication of the book, Juliana en Bernhard, by C. Fasseur. The other interesting independent voice is one Wim Duzijn, who writes a blog for the newspaper De Volkskrant, and who thankfully does think independently about these things too, and produced a very worthwhile discussion of the whole episode in context, here: "Bernhard wist niet wat een pooier was." (Bernhard did not know a pimp from a hole in the wall.) On the whole however, it is clear that the dominant coverage in leading Dutch newspapers remains confined even 53 years after the fact to the frame of reference of the German magazine Der Spiegel, which at the time published an article that was clearly inspired by Bernhard. But, thanks to the brilliant intervention by the assorted greengrocers of Dutch politics, appearances were saved by telling the Queen she would have to toe the line. The slight of hand that was used, was to turn the relationship that the Queen had with the "faithhealer" (as she was designated in the press), and channeler, Miss Hofmans, into a putative cause of her marital problems in lieu of recognizing this situation as a symptom of a situation that was clearly out of hand on many levels. This allowed the politicians to slaughther this sacrificial lamb instead of dealing with the issues, and so to save appearances and the bad peace. To this day, this duplicitous and cruel solution has hardly been seen through except by a precious few commentators.

Also, Queen Juliana's farsighted and humane way of conducting herself during her reign, remains under the cloud of these events, even though she remains the most popular Dutch Queen ever, and in many ways was truly a healing influence who helped resolve many crises (including the ending of the Dutch Colonial ambitions by supporting the independence of Indonesia). In other areas she proved likewise to be very farsighted, for just as she understood the colonial era was over, she also understood that the emerging "cold war," was more likely to become a run-up to world war III than a way to prevent it, and as we now know, events nearly proved her right at times, the most dramatic of which was perhaps the prevention of nuclear war by the Soviet Lt. Colonel Stanislav Petrov, which could have been the end of the world as we know it.

Consequently, I suspect that it will once again have to come from the foreign press to shed light on these things, and render it possible in Holland for the events to be discussed the way they actually were, so that former Queen Juliana can finally be recognized as the great and farsighted leader of a people who she really was, and which was recognized in popular opinion, but never by the establishment. A hundred years from now the critical role she played in helping professor Quispel gain access to the sources of the Thomas Gospel may also finally be recognized as something for which the world owes her a debt of gratitude. I just figured I'd make a start with it right here and now, because I feel that this particular contribution was near and dear to her heart, and more reflective of her spirit than much that's talked about in the popular press, and its importance without a doubt is global. As with everything else it's often the seeming little things that count, and that are much bigger in retrospect than they seemed at the time.

Sadly, since I first posted this piece, this day was spoiled by some disturbed person taking a kamikaze trip in their car, trying to spoil the festivities, and in the process killing several people (5 at this writing) and wounding others (12 at this writing), and the hospital reports that his own life may be in danger still.

Quispel, Thomas, Juliana, Westerdam - Coincidences and Synchronicity

Hmm... I received my papers the other day for Gary Renard's Cruise, themed after his new book, due this fall, Love Has Forgotten No One, and suddenly noticed the name of the ship, MS Westerdam. Then I started reading Daniel Schorr's memoirs, and in the second chapter "Going Dutch" he described arriving in the city I grew up in, Rotterdam in 1946 to work for a Dutch press agency, onboard the SS Westerdam, one of the old Holland-America Line steamers.

Meanwhile, I'm writing an article about the Dutch Queen Juliana, and about the palace crisis of 1956, concerning her involvement with the "faith healer" Ms. Greet Hofmans. I'm reading Schorr, as part of my research since he originally wrote on the situation as a reporter for Life, but withdrew the article at the urging of Dutch government figures, except that it was moot anyway, since Henry Luce had already let himself be convinced by route of the Dutch Ambassador (in Italy) not to break the story.

Now Daniel Schorr actually had worked in a press agency in Holland, so he was a natural for this story. However, there is also a connection between Queen Juliana and the Thomas Gospel. Now Gary in turn writes about the Thomas Gospel. And in my opinion at least, it is through his work that the actual meaning of the Thomas Gospel is starting to make some sense to me. Meanwhile it was Queen Juliana who helped Prof. Gilles Quispel in 1955 to gain access to the manuscripts of the Thomas Gospel from Egypt, with the help of the Dutch foreign ministry. Prof. Quispel remained convinced to the end of his days that if it weren't for his intervention, the whole manuscript might have turned to dust in the Coptic Museum in Egypt, in the same suitcase in which it was brought up from Nag Hammadi in 1946. Subsequently, Quispel in turn was a key player in the very first translations of the Thomas Gospel, one of which is still sitting on my bookshelf today.

Not only that, but Quispel knew both Ms. Hofmans, and the Queen quite well, and so they all lived through the 1956 palace crisis, on which Daniel Schorr reported, pursuant to which the Queen was forced to sever contact with Ms. Hofmans, but Quispel maintained the contact to the end of his days. So suddenly a lot of seeming loose ends connected, seemingly with me in the middle. There will be more to this story before this year is out.

The Invasion of Holland

The funny thing is that I have a sort of a childish interest in achieving a Dutch edition of my own book, and the notion of becoming my own translator is a hoot and a half. The whole idea began to become serious a few years ago when I took over the translation of Gary Renard's 2nd book, Your Immortal Reality (YIR for friends), into Dutch in mid stream, because the translation was in trouble. The process got under way when the Dutch translators at the time asked me to translate a few pages of my material which Gary quoted in the seventh chapter of that book, and I ended up besides translating those pages, also looking at the Thomas sayings, and then ultimately beginning corrections of the first six chapters. Eventually I took over the entire translation, and the book did OK.

In the aftermath of all this I checked up on the first book, The Disappearance of the Universe, (DU for short), and found that besides some 5, 6, 7 issues on every page, about once every other page Gary literally said literally the opposite in Dutch of what he said in English, so there was no doubt in my mind that the book had to be translated all over again. It was loosely agreed with the publisher at the time that for various reasons the best time to do this would be in the run-up to the third book, which is now due out in the spring. So this week I finally delivered the new Dutch translation to the publishers, which ended about four months of concentrated effort and ridiculous schedules. Meanwhile some reviews of the 2nd book were appearing in a newsletter, and it became clear they skipped reviewing the first book because it was more or less unreadable in Dutch, but they liked the 2nd book. I had also become acutely aware that translating my own book into Dutch would be nearly pointless as long as Gary's major book was in this bad shape, to the point that he was constantly contradicting himself in Dutch, while in English the book was crystal clear and logical. This situation is now on its way to being mended so that the first book will probably appear in a new edition in the spring, followed within the month by the third book, which is due to appear in English in March, and should appear in Dutch in about April. So my fervent hope is that it will work out more or less like the Tylenol scandal, leading to a greater success, triggered by the fix-up.

In any case, the translation process was something else again, and presented a million forgiveness opportunities for Annelies Ekeler--the proofreader-- and myself. Very frequently (but of course-miracles are natural) we experienced a profound synchronicity between issues we were going through and the subject matter we were working on. We had an absolute ball with it in the end, and I would not want to have missed the experience but the misunderstandings were frequently hilarious, including one morning when we started again to work on the translation via Skype, beginning with some private conversation, and then without transition I had proposed the first sentence that said something about the previous visits of Arten and Pursah, Gary's ascended master-visitors. For me this was simply the most effective way to switch from our conversation into work, but Annelies did not make the transition from personal conversation to work conversation with me, and she misconscrewed it (to borrow a phrase) badly and thought I was claiming that Arten and Pursah had visited me 5 times and she was shocked that I hadn't told her about it. Funnily enough, in a way I think this is the whole point of the book, namely that really Gary shares his life with the reader in such a way that vicariously through him we get to experience a lot of things that can be very helpful to each of us. It is all about the reader identifying with Gary, and so to open himself up to a new experience, which may not have the same physical form in our own lives, but which can be very empowering and eye opening. After all, these teachings are really radical, and the tie-in between the Thomas gospel, which so much seemed to be coming out of left field when first it was looked at through Christian eyes, is now increasingly beginning to make sense, and it is really Gary's work where the foundation for this connection was laid. The way we look at the Thomas gospel will never be the same. The first ever translation of Thomas which I read was by Prof. Gilles Quispel, in the sixties. He died not too long ago, and by now I've heard rumors that a daughter of his in fact has become a student of A Course In Miracles. He reported this in his last interview on Dutch television, and that would not at all be surprising. The edition of the Thomas gospel which Pursah introduced through Your Immortal Reality truly has that quality of freshness which makes the reader feel like being spoken to directly, and that is what it's all about.

The Meaning of the Thomas Gospel

It pays to dig deeper. It always does. My own experiences with the Thomas gospel started innocently enough. My mindset from very early on was one of feeling that Jesus was a teacher who I wanted to find, but somehow he seemed buried under the archaeological rubble of stories, theories, theology and dogma about him, which had pretty much obliterated anything he might have ever said. I was pretty much raised in the notion that the churches were not the place to start looking. As a young man, and literate in Greek, I began to focus on the fact that Jesus had spoken Aramaic, and began to study the Aramaicisms in NT Greek, guided by the likes of Gustaf Dalman and Matthew Black, which led nowhere fast, other than some interesting dabbling in Aramaic, but never any meaningful mastery, for by that time I began to see how ludicrous the attempt was. Surely if Jesus really was who I thought he was, he was not dependent on my learning Aramaic, just because that was his language 2,000 years ago. In retrospect I recognize that experience as clear guidance, and that he was saying to me that he was perfectly capable of speaking my language, so there was no use in taking the long way around. So I decided the exercise was silly, and not worth pursuing further.

Thomas popped up in my teens because my parents went to a lecture by Prof. Gilles Quispel, and excitement was in the air over hearing something perhaps more original than the gospels we had. Somehow it was to be still a few decades before Thomas was to start getting the attention it deserved, because of the increasing recognition that it did in fact predate the Canonical Gospels and more importantly the Inventor of Christianity, aka. Paul of Tarsus. But the Thomas Gospel is a symbol, and its history is itself a parable, of how we buried (but literally!) the clearest record of the teachings of Jesus, which have an immediacy, that still speaks to us today, with more force of directness than almost any of the stories about him.

When in the 3rd Logion he tells us in colorful imagery not to listen to the teachers that tell you the Kingdom is elsewhere, then this is quite in the same vein as the Course's notion of a "Journey without distance to a goal that has never changed," (ACIM:T-8.VI.9:7) and the Jesus speaking to us wants to be invited into our life here and now--whenever here and now is, for we are always in the moment, unless we take another ego detour which merely validates the time-space framework of the world. The whole ego-ploy that made him into a religion, not to mention an important historical figure, in fact separates him from us and us from him, and puts him on a pedestal. "Some bitter idols have been made of him who would be only brother to the world,"  the Course says (ACIM:C-5.5). This presence and immediacy which is asking for our attention, places us in the borderland between learning and knowing, which is described in the Course as follows: "There is nothing about me that you cannot attain. I have nothing that does not come from God. The difference between us now is that I have nothing else. This leaves me in a state which is only potential in you."

So having the Kingdom is entirely possible to us, but we're our own worst enemies as long as we hold on to "something else," and the forgiveness process of the Course, as much as the core of any other spiritual path must be the gradual realization that the ego's "something else," is nothing, and giving it up is no sacrifice, once we start wondering why we are holding on for dear life to smeothing so totally valueless. A key passage in the Course describes it thus:

No one who comes here but must still have hope, some lingering illusion, or some dream that there is something outside of himself that will bring happiness and peace to him. 2 If everything is in him this cannot be so. 3 And therefore by his coming, he denies the truth about himself, and seeks for something more than everything, as if a part of it were separated off and found where all the rest of it is not. 4 This is the purpose he bestows upon the body; that it seek for what he lacks, and give him what would make himself complete. 5 And thus he wanders aimlessly about, in search of something that he cannot find, believing that he is what he is not. (ACIM:T-29.VII.2)

And again, to come back to Thomas, this Jesus who is here with us, now, in the moment if we let the book speak to us, tells us in Logion 42 to "Be passersby,"  to climb in the observer's seat (with Jesus naturally), for looking at the ego with him is the process which will undo the ego's spell. The ego not only sells us the Brooklyn Bridge, but the whole universe, all of time and space, and for the longest time we all think it is quite something, much like Plato's prisoners believe they are seeing reality on the wall in their cave. Yet the way out is right here, in front of our face, if we honestly look with the forgiveness of Jesus (doing it alone we may feel stupid having bought the damn bridge, let alone the rest of it), for only with his love beside us can we gently let it go. So our shortest way home always starts right here, if we choose to rely on this Internal Teacher who is as our Elder Brother, offering us his guiding hand to help us find the way home, for in Logion 5 he is quoted as saying:

Know what is in front of your face, and what is hidden from you will be disclosed to you. There is nothing hidden that will not be revealed.

(Pursah's Gospel of Thomas, in Your Immortal Reality, P. 163)

The resurrection is ours if we will only open the book, and sit with it, and realize he's talking to us, and he'll walk right off the page, if we'd just let him in.