Nicely done, Francis. "synoptic trope of the overcoming of the cesura between sacral and secular, developing this further in the concept of Word (Logos) made flesh."
I wonder if this is something of what tinker was trying to express. It is interesting to me that when most people think of the anger of Jesus in the biblical stories, this is the one they come up with. Are there others? Anger moving between the sacral (I am assuming your meaning here is sacred, and not referring to a vertebrate) and secular (external or temporal world) might still honor the sanctity of the temple (our body or self) if it also honored the sacral, secular and possibly even the cesura (still point.) There are many schools of thought based on the ideas that feeling is what moves thought into manifestation. A couple of contemporaries are Gregg Braden and Neville Goddard. I like to distinguish between feeling and emotion, feeling being pure and from the heart, emotion being more complex and carrying the past events where we felt the feeling - the template stored in ego. I think that e's idea of self examination (even witnessing ourselves while we are having the feeling) can stop us from expressing the more ego based emotion and make way for a purity of feeling. I know some rageaholics who will fly of the handle with anger often and unexpectedly. I don't know if they enjoy it or if it has become second nature to them, a reactionary way of life that involves little or no self examination. We do all seem to experience anger. I have known it to be expressed with respect for all involved parties. I have known it to do a great deal of damage to relationships and lives as it is expressed with the intent to destroy, resulting in, at the very least, the need for distance and loss of trust and respect. Ultimately, we can choose how we process all of our emotions including love and anger, and how we express them. Or allow our egos to do this work for us, reacting instead of responding to our experience. On May 16, 8:21 am, frantheman <[email protected]> wrote: > :-) Hey, it's been decades since I've done this proto-Marxist, > liberal, liberation-theology infuenced, biblical exegesis kind of > stuff - I suppose there just some things that atomatically come back > to you ...! > > On 16 Mai, 14:14, frantheman <[email protected]> wrote: > > > On 16 Mai, 12:44, e_space <[email protected]> wrote: > > Jesus displayed righteous > > > > indignation when "barbarians" were using a "holy temple" as a place to > > > ply their trades. Lets think about this for a moment. Does it really > > > matter where one makes their gold from selling frankincense and > > > myrrh? > > > > First of all, if "god" created heaven and earth, then all places on > > > earth are holy. Secondly, Jesus didn't design or build the temple, > > > wasn't a member of it, and really had no business telling the > > > merchants what to do there. NO place is holier than another, except in > > > perception, which of course motives a large percentage of homo- > > > sapians, > > > On a point of fact, e, your exegesis of this event, is based on a > > factually false impression of the backround of and the actual issues > > involved in the cleansing of the temple, the earliest description of > > which can be found in Mark 11:15-19 (the story is also told in Mt > > 21:12-17, Lk 19:45-48, Jn 2:14-16). The general consensus is that, > > given the presence of congruent narratives in all the first sources, > > the story has a pretty firm grounding in the earliest traditions and > > has a high likelihood of factual origins. > > > The basic point is that the Temple system was a massive parasitic rip- > > off machine. The High Priests nominated the Temple area as sacrally > > holy ground, which would prohibit the exercise of commerce within its > > presincts. Given that Jews saw themselves as divinely obliged to make > > pilgrimage to the Temple and sacrifice there, this was an > > inconvenience to those who wished to purchase sacrificial animals (the > > weren't always killed - doves were released) on the spot. The priests > > upped the ante however; sacrificial animals had to be certified for > > purity. So you either had to buy a certificate of purity on the spot, > > or buy a ritually certified as pure, also on the spot. But commerce > > was forbidden on the Mount. No problem, you just had to establish a > > ritually pure temple currency - with these coins you could then trade > > in the Temple area. So you had to have ritual money-changers. > > Certified as ritually pure, of course. And who did all the > > certification? Right, the priests. > > > This is the kind of scheme worthy of comparison with Newman and > > Redford in "the Sting." With the difference that it was completely > > legal, not subject to any outside interest and completely in your > > face. And this was the system which got Jesus pissed. This is > > certainly the point emphasised in the synoptic stories. It was a > > strike against exploitative corruption and also against - rather than > > in favour of, as you claim - the separation of the sacral from the > > secular world. One of Jesus' central teachings was the overcoming of > > the sacral-secular duality - everything is sacred; so there's no > > reason to prohibit the use of ordinary money on the Temple Mount. > > > The Johannine version (written 70 years after the events they > > described and a result of intensive meditation on, discussive and > > reworking of the tradition [under strong influence of other > > philosophical and religious traditions]) goes on with deeper symbolism > > with the opening of deeper themes through allusions to Jesus' body as > > Temple, a prophesy of the passion, etc. But, fundamentally the > > Johannine tradition concurs with the synoptic trope of the overcoming > > of the cesura between sacral and secular, developing this further in > > the concept of Word (Logos) made flesh. > > > Francis --~--~---------~--~----~------------~-------~--~----~ You received this message because you are subscribed to the Google Groups ""Minds Eye"" group. 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