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Agape and Bhakti with Bataille and Mark at Loyola and St. Francis. David L. GoicoecheaЧитать онлайн книгу.

Agape and Bhakti with Bataille and Mark at Loyola and St. Francis - David L. Goicoechea


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show why they think it came from

      the Dravidian culture of the Tamil people in the south.

      They have a special kind of literature which

      is often written from the woman’s point of view.

      Whether this view of God’s love for humans and

      God’s grace that lets humans love God came from

      the mystical experience of the Tamils of Southern India

      or from a Judeo-Christian influence is hard to say.

      In any case, the transpersonal monistic view

      was discovered in mystical experience and

      the active meditative effort and the passive

      contemplative receptivity remind one of John of the Cross.

      The Gita’s Self-Realization Ethics

      The metaphysical, the ethical and the devotional pathways

      in the Gita are jnana yoga, karma yoga, and bhakti yoga:

      the ways of right knowledge, right action and right love.

      Both the great religious ways of The Gita

      and the six orthodox systems and the three

      heterodox systems have a self-realization ethics.

      As with all the philosophies of the Greeks

      the main point is to become all one can be.

      The meaning of virtue is one’s own excellence.

      The Jewish love of ahava in the Hebrew Bible

      is concerned with the love of God and of neighbor.

      But only with Jesus, as Mark shows us,

      is there a completely altruistic love ethic

      which loves the other as more important than self.

      The pathway of bhakti or true love

      that mysteriously appears in the Gita

      also has an ethics of self-realization.

      God loves us and gives us the grace

      that we might love him with our whole

      heart, mind and soul but there is no mention

      of loving your neighbor as yourself or

      loving others as more important than yourself.

      Bataille following Kierkegaard sees in Jesus

      the torment of this love and yet the glory

      of sacrificing one’s ego and oneself.

      Bataille clearly sees the limits of Hindu mysticism

      in that it gets rid of persons in its monism,

      but even in its personal salvation theology

      it does not get beyond a salvation ethics.

      In order to get beyond the scandal of

      the caste system you need to love others as yourself.

      Getting Beyond the Caste System

      The transpersonal mysticism of the Gita

      which is the predominant view of the Hindu systems

      can bring one to great religious perfection

      as we see with Guru Nanak of the Sikhs.

      One can live in the sweet presence of the name of God

      and be taken beyond all illusion and this name

      can help the Christian understand herself when she says,

      “In the name of the Father and the Son and the Holy Spirit”

      and when she says “Our father who art in Heaven

      hallowed be thy name” which may not be

      that meaningful for the Christian who says “name” so often.

      But the caste system is deeply rooted

      in the Hindu belief system for there are

      four character types with which we can be born

      according to the wheel of rebirth

      depending on how we have lived our past lives.

      Jnana, or wisdom, is the character type of Brahmins.

      Karma yoga is natural for the warrior caste

      and a lower form of it for farmers and workers.

      Finally, the masses of the people have deserved

      to be untouchables and if they accept this

      gracefully with devotion and bhakti

      they will be reborn into a higher caste.

      The religion of both kinds of Hindu mysticism

      promotes the politics of the caste system.

      Ghandi who learned of Jesus’ altruistic love

      does try to free Indians from it with non-violence.

      Mother Theresa shows how agape can fulfill bhakti

      and many lovely Indian ladies joined her

      as sisters of charity to help the poorest of the poor.

      Bhakti brings so much to agape and agape to bhakti.

      Bataille

      Love’s Nine Great Secret Things

      As one ponders Bataille’s book Inner Experience

      one can find there agape’s nine unique traits

      and see how Bataille connects them

      with his nine great secret things.

      His book is all about altruistic love

      and the secrets of sex and its ecstasy.

      It is about an eternal love for all

      and the secrets of death and its torment.

      It is about universal love for every other

      and the secrets of religion in its missionary

      task and in the varieties of its mysticisms.

      It is about child-like love in its play

      and the secrets of art especially in surreal poetry.

      It is about unconditional love in its self-sacrifice

      and the secrets of a sovereignty which

      let us get beyond the servility of any subject.

      It is about celibate love in its sublimation

      and the transgressions against the workers’ taboos

      and the secrets of its mysticism of sin.

      It is about missionary love in its mission

      and the secrets of sacrifice even of

      the sacrifice of literal meaning in Proust’s poetry.

      It is about purgatorial love in its purification

      and the secrets of the violence that justice demands.

      It is about loving love and the God who is Love

      and the secrets of the gift in its pure giving.

      For Bataille the nine great secret things

      help us better understand agape’s nine unique traits.

      He learned this from Kierkegaard, Nietzsche,

      and all the great Catholic mystics.

      Bataille


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