On May 16, 10:25 am, Molly Brogan <[email protected]> wrote: > 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.
Molly, please tell me how you would make a connection to anything that I've said from that statement. peace & Love On May 16, 10:25 am, Molly Brogan <[email protected]> wrote: > 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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