Man is the father of man. The world creates the world.
But the world is limited. By flesh, by matter, by death.
Where does the creation then originate?
The world is spirit too. For if it wasn't, how would the world know the Spirit? It is infinite. How else would it sense the Infinite then? Yet, it's a suffering world.
Infinity does not suffer, finity does. Spirit does not suffer, flesh does. How does one then extricate the spirit and the flesh in this our enmeshed existence?
My hypothesis for cutting the Gordian Knot is: Life suffers, death does not.
That which is at the limits of life, of flesh, of matter, is the Eternal, Infinite, Creator Omnium. That limit is not a point or even a limit, but permeates and hovers over the world always, forever. Just as the Holy spirit brooded over the chaos. It is neither inside nor outside the subject, yet both the subject and it's universe consist through and through of it; so much so 'that beyong this, there is naught else.'
When the flesh aches, the physical pain is that constant, ever-present limit. When the earth quakes, the never ceasing tremble of the world is that limit. When a tree falls, the aged vulnerability of the tree is that limit. When life throbs irregularly in death throes, the ceasing of the breath is that limit.
Death is the beyond of that limit. Death, therefore, is the sole and true beginning of creation, pain it's morning shadow. The joy of life is but the celebration of pain and death, of the gift of this our finite condition.
Life is a gift to death and death a gift to life. Through death we enter from life into New Life. From death, Creation originates.
Old Wine, New Bottle: A reinterpretation of the dogma
Jesus Christ is the actualization of the unity of creator and creature. He is man and God. He is the Word become Flesh, soul become Oversoul, Atman realized Brahman. He expiates for every man by virtue of his being Everyman. He is the least of us. Yet, he is our God.
This is the heart of the dogma; of the paradox. The least of us is God. The meekest, the poorest, the weakest, the most lamblike, yes, even the most sinful - the one fit only to be sacrificed - is our God. Our sin was condemned in him. He was sacrificed for He was our sin. For, only he was innocent enough to be offered at Moriah, that sacrosanct mount of sacrifices.
He is also the Resurrected One. And we in him are resurrected, as he always has been our very own innocence. He was resurrected for our Original Innocence.
We were innocent as babes. For we did not know the taste of the fruit of the tree of life. But now we have long done that as weary ancients. And we have suffered for our innocence.
Christ, therefore, is resurrected. And we in him.
Christ appeared in history. Death of God occurred in time. Christ was resurrected in time. And into eternity. Judgment over creation was overcome with Resurrection. But who was resurrected? God. But also man.
Whither Christ?
Man owes his existence to God. And God to man. How else would God have been resurrected? Through and in the flesh of man. God owed that to man. The resurrection. To the least man. To the meekest, poorest, weakest, and, more than others, to the most sinful man.Therefore, he ate with the sinners, the publicans, the harlots. He is a humble God, our God. Hence, also, he emptied himself of all his human attributes. Hence, Kenosis has always been Corpus Christi under stigmata.and Corpus Christi is nothing but this kenosis: the man whose karma-sankharas have been destroyed and who is now prepared for acsension though parinibbana - This emptied but luminous man who ascends gathering in his loving embrace all the banned and ashened innocence of the world.
Why then the need for resurrection - to actuate time and ignite the second phase of history with the passion of the suffering body.
"Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they shall be comforted.
Blessed are the meek,
for they shall inherit the earth.
The contention of this author is that this reversal of values is not only momentous, i.e., merely in the form of a continuation of time in and through some substantive moments always already predetermined, but is also originary with the event of Christ 's emergence in and rupturing of time through the extraordinary and miraculous event of Logos become Christ, Word become God, the powerless regaining the power of the earth, heavens, and all of creation and beyond.
His humility partakes of our nature, just as our divinity partakes of His. He is our infinity, as we his finitude. How else was Christ incarnated? There has, therefore, always a mystery twining the very heart of the dogma. A dogma that brings under ecstatic rapture the irreconcilables of human existence: Word and flesh, powerlessness and the wellspring of power, incarnate yet spiritual, fully human yet fully divine A creatureas much of the starry heavens as of the dust of earth.
At the heart of the Dogma is mystery
But the world is limited. By flesh, by matter, by death.
Where does the creation then originate?
The world is spirit too. For if it wasn't, how would the world know the Spirit? It is infinite. How else would it sense the Infinite then? Yet, it's a suffering world.
Infinity does not suffer, finity does. Spirit does not suffer, flesh does. How does one then extricate the spirit and the flesh in this our enmeshed existence?
My hypothesis for cutting the Gordian Knot is: Life suffers, death does not.
That which is at the limits of life, of flesh, of matter, is the Eternal, Infinite, Creator Omnium. That limit is not a point or even a limit, but permeates and hovers over the world always, forever. Just as the Holy spirit brooded over the chaos. It is neither inside nor outside the subject, yet both the subject and it's universe consist through and through of it; so much so 'that beyong this, there is naught else.'
When the flesh aches, the physical pain is that constant, ever-present limit. When the earth quakes, the never ceasing tremble of the world is that limit. When a tree falls, the aged vulnerability of the tree is that limit. When life throbs irregularly in death throes, the ceasing of the breath is that limit.
Death is the beyond of that limit. Death, therefore, is the sole and true beginning of creation, pain it's morning shadow. The joy of life is but the celebration of pain and death, of the gift of this our finite condition.
Life is a gift to death and death a gift to life. Through death we enter from life into New Life. From death, Creation originates.
Old Wine, New Bottle: A reinterpretation of the dogma
Jesus Christ is the actualization of the unity of creator and creature. He is man and God. He is the Word become Flesh, soul become Oversoul, Atman realized Brahman. He expiates for every man by virtue of his being Everyman. He is the least of us. Yet, he is our God.
This is the heart of the dogma; of the paradox. The least of us is God. The meekest, the poorest, the weakest, the most lamblike, yes, even the most sinful - the one fit only to be sacrificed - is our God. Our sin was condemned in him. He was sacrificed for He was our sin. For, only he was innocent enough to be offered at Moriah, that sacrosanct mount of sacrifices.
He is also the Resurrected One. And we in him are resurrected, as he always has been our very own innocence. He was resurrected for our Original Innocence.
We were innocent as babes. For we did not know the taste of the fruit of the tree of life. But now we have long done that as weary ancients. And we have suffered for our innocence.
Christ, therefore, is resurrected. And we in him.
Christ appeared in history. Death of God occurred in time. Christ was resurrected in time. And into eternity. Judgment over creation was overcome with Resurrection. But who was resurrected? God. But also man.
Whither Christ?
Man owes his existence to God. And God to man. How else would God have been resurrected? Through and in the flesh of man. God owed that to man. The resurrection. To the least man. To the meekest, poorest, weakest, and, more than others, to the most sinful man.Therefore, he ate with the sinners, the publicans, the harlots. He is a humble God, our God. Hence, also, he emptied himself of all his human attributes. Hence, Kenosis has always been Corpus Christi under stigmata.and Corpus Christi is nothing but this kenosis: the man whose karma-sankharas have been destroyed and who is now prepared for acsension though parinibbana - This emptied but luminous man who ascends gathering in his loving embrace all the banned and ashened innocence of the world.
Why then the need for resurrection - to actuate time and ignite the second phase of history with the passion of the suffering body.
"Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they shall be comforted.
Blessed are the meek,
for they shall inherit the earth.
The contention of this author is that this reversal of values is not only momentous, i.e., merely in the form of a continuation of time in and through some substantive moments always already predetermined, but is also originary with the event of Christ 's emergence in and rupturing of time through the extraordinary and miraculous event of Logos become Christ, Word become God, the powerless regaining the power of the earth, heavens, and all of creation and beyond.
His humility partakes of our nature, just as our divinity partakes of His. He is our infinity, as we his finitude. How else was Christ incarnated? There has, therefore, always a mystery twining the very heart of the dogma. A dogma that brings under ecstatic rapture the irreconcilables of human existence: Word and flesh, powerlessness and the wellspring of power, incarnate yet spiritual, fully human yet fully divine A creatureas much of the starry heavens as of the dust of earth.
At the heart of the Dogma is mystery
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