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Skribent: Hanskrist
Emne: Re: Hvad er JESUS KRISTUS kendt for?
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Tikka:
En åbenbaring forstås altid af den der oplever den, og kan kun omsættes til noget man i forvejen kender - og eller noget som man forstår hvordan skal tolkes … og er gud og dennes ånd involveret skal ens bevidsthed rumme forestilling om dette, at gud er til og har en ånd.
Altså man kan ikke forestille sig noget man ikke har et billede af.
"er gud og dennes ånd involveret skal ens bevidsthed rumme forestilling om dette, at gud er til og har en ånd".
Nej Gud og Guds Ånd har vi mennesker direkte erfaringer med som de åndelige væsner vi er. Om menneskets ånd og Guds Ånd (1)*
Iøvrigt kan man ikke sige, "at Gud er til og har en ånd" - dette lyder som et barn der ikke forstår hvordan kategorien Gud og Guds Ånd skal forstås.
Så hvad Gud er og Guds Ånd er, det lærer vi igennem vores religiøse åndelige spirituelle erfaringer.
Det er Gud der åbenbarer sig for os, og vi kan ikke læse os frem til hvad Gud er, men vi kan læse hvordan andre har haft Gudserfaringer, åndelige erfaringer. Åbenbaring som kilde til erkendelse sker gennem vores åndelige spirituelle EKSTATISKE TRANSCENDENS erfaringer. Det bryder med (overtrumfer) vores fornuftige hverdagsbevidsthed og normale væren til, normale energi niveau og gejst og mod på livet. "Here, we’ve entered a realm that seems utterly removed from the ascetic calm we think of as essential to meditation , Buddhist or not". (2)*
Det samme med Guds Ånd, også her gælder at vi kender Guds Ånd gennem Guds Ånd nærværelse i vores liv, Guds Ånd der griber os, og Ånden, Guds Ånd der driver os.
Hverken Gud eller Guds Ånd kan vi læse os frem til hvad/hvem dækker over er. Vi kan læse hvordan andre har erfaret Gud i deres liv og Guds Ånd's nærværelse og gerninger i deres liv (Åndsgaverne og Åndsfrugterne).
Er det så subjektive psykiske erfaringer? Nej det er spirituelle erfaringer, altså åndelige erfaringer, som omfatter mennesket i dets Totalitet, Helhed, i dets Centrerethed.
Religiøse spirituelle, åndelige erfaringer, er en central akt, rammer mennesket i dets Center (Cor - Hjerte), mennesket i dets HELHED og TOTALITET og omfatter det psykiske, mentale, intellektuelle erkendelsesmæssige og det sjælelige emotionelle følelsesmæssige og det viljesmæssige, men altså som en central akt, det er ikke kun en del af en af de omtalte funktioner, dimensioner.
Aldrig er mennesket så levende livfuldt og energisk kraftfuld og livsbekræftet glad (i ekstase) som når det erfarer Gud eller Guds Ånds gerninger, Ny væren og virkelighed, i dets liv. Mennesket er ude af sig selv (ude af selvkredsen og subjektivitet) uden at have mistet sig selv.
Den spirituelle religiøse intelligens i vor moderne tid, kan være så ringe at mange kun tror det har at gøre med fiktive forestillinger fra fx overtroet og overtænkt og overindlært stof fra bibelen. At Bibelen er Guds Ord (3)*.
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(1)*:
Hvad intet øje har set og intet øre hørt,
og hvad der ikke er opstået i noget menneskes hjerte,
det, som Gud har beredt for dem, der elsker ham,
det har Gud åbenbaret for os ved Ånden. Thi Ånden ransager alt, selv Guds dybder. For hvem ved, hvad der bor i mennesket, undtagen menneskets egen ånd? Således ved heller ingen anden end Guds ånd, hvad der bor i Gud. Vi har ikke fået verdens ånd, men Ånden fra Gud, for at vi skal vide, hvad Gud i sin nåde har givet os. Og om dette taler vi ikke med ord, som menneskelig visdom har lært os, men med ord, som Ånden har lært os, og vi tolker det åndelige for åndelige. 1 Kor 2
The Divine Spirit and the human spirit:
The Divine Spirit dwells and works in the human spirit.
The Divine Spirit breaks into the human spirit.
Ecstasy is the classical term for this state of being grasped by the Divine Spiritual Presence.
Although the ecstatic character of the experience of Divine Spiritual Presence does not destroy the rational structure of the human spirit (1)* it does something the human spirit could not do by itself.
The truth that the human spirit is unable to compel the Divine Spirit to enter the human spirit.
The Divine Spiritual Presence is not that of a teacher but of a meaning-bearing experience, the teacher can analyse and formulate the element of meaning in the ecstasy of inspiration, but when the analysis of the teacher begins, the inspirational experience has already passed.
But if the ecstatic reception of the Divine Spiritual Presence is described as "inspiration" or "infusion" or as both, we must observe the basic rule that the Divine Spiritual Presence's reception can only be described in such a way that ecstasy does not disrupt structure. The unity of ecstasy and structure is classically expressed in Paul's doctrine of the Divine Spirit. Paul is primarily the theologian of the Divine Spirit. His Christology and his eschatology are both dependent on this central point in his thinking. His doctrine of justification through faith by grace is a matter of support and defense of his main assertion that with the appearance of the Christ a new state of things came into being, created by the Divine Spirit. Paul strongly emphasizes the ecstatic element in the experience of the Divine Spiritual Presence, and he does so in accordance with all the New Testament stories in which he described. These experiences, which he acknowledges in others, he claims also for himself. He knows that every succesful prayer, i.e., every prayer which reunites with God has ecstatic character. Such a prayer is impossible for the human spirit, because man does not know how to pray; but it is possible for the Divine Spirit to through man, even should man not use words ("unspeakable sighs" - Paul). The formula - being in Christ - which Paul often uses, does not suggest a psychological empathy with Jesus Christ; rather it involves an ecstatic participation in the Christ who "is the Divine Spirit", whereby one lives in sphere of this Divine Spiritual power.
At the same time, Paul resist any tendency that would permit ecstasy to disrupt structure (jeg'ets forstands strukturer). The classical expression of this is given in the first letter to Corinthians where Paul speaks of the gifts of the Divine Spirit and rejects ecstatic speaking in tongues if it produces chaos and disrupts the community, the emphasis on personal ecstatic experiences if they produce hubris, and the other charismata (gifts of the Divine Spirit) if they are not subjected to agape. He then disusses the greatest creation of the Divine Spiritual Presence, agape itself. In the hymn to agape in 1 Corinthians, chapter 13, the structure of the moral imperative and the ecstasy of the Divine Spiritual Presence are completely united. Similarly, the first three chapters of the same letter indicate a way to unite the structure of cognition with the ecstasy of the Divine Spiritual Presence. The relation to the divine ground of being through the Divine Spirit is not agnostic (as it is not amoral); rather it includes the knowledge of the "depth" of the Divine. However, as Paul shows in these chapters, this knowledge is not the fruit of theoria, the receiving function of the human spirit, but has an ecstatic character, as indicated by the language of Paul uses in these chapters as well as in the chapter on agape. In ecstatic language Paul points to agape and gnosis - forms of morality and knowledge in which ecstasy and structure are united.
The church had and continues to have a problem in actualizing Paul's ideas, because of concrete ecstatic movements. The church must prevent the confusion of ecstasy with chaos, and it must fight for structure. On the other hand, it must avoid the institutional profanization of the Divine Spirit which took place in the early Catholic church as a result of its replacement of charisma with office. Above all, it must avoid the secular profanization of contemporary Protestantism which occurs when it replaces ecstasy with doctrinal or moral structure. The Pauline criterion of the unity of structure and ecstasy stands against both kinds of profanization.
(2)*:
Joe Loizzo. Ecstatic Altruism: The Secret Contemplative Art and Science of Tibet:
This brings us to the last and most essential feature of Tantric Buddhism: its reliance on euphoric and ecstatic states to help deepen and speed the work of meditative self-analysis and self-transformation. Here, we’ve entered a realm that seems utterly removed from the ascetic calm we think of as essential to meditation, Buddhist or not, a realm more akin to the otherworldly states of mystics like Saint Theresa of Avila or Saint John of the Cross. Yet the Tibetan take on these states is neither mystifying nor saintly but quite scientific and down-to-earth.
Akin to normal alterations of consciousness like dreamless sleep, orgasm or near-death states, meditation-induced flow states and natural highs can be harnessed to deepen and speed emotional healing and profound transformation. By disarming our minds and nervous systems and priming them for plasticity and learning, such states can empower us to break free of traumatic memories and stress reactions so we can fully realize radical open-mindedness and embody caring responsiveness. Once we’ve mastered this deep, transformational art, we’re free to awaken our native genius for ecstatic openness and to fuel it with our natural spirits of euphoric altruism, gradually forging them into the inspired mind and nervous system of a master altruist.
While the exotic Buddhism of Tibet sees mindfulness and lovingkindness as the foundation of any contemplative life, it also preserves meditative power-tools expressly designed for contemplative life in a stress-driven world. Among these, the role-modeling arts and blissful neuroscience of the Tantras offer what may be the quickest, most effective way to bring contemplative clarity and pure passion to our demanding lifestyle. Given the right guidance and step-by-step system of practice, the ecstatic Buddhism of Tibet offers us an exceptional path of altruistic vision and inspired leadership that may well help us shift the balance of global consciousness toward lasting peace and sustainable happiness before its too late. Citat slut
(3)*:
Paul Tillich og Guds Ord og Bibelen:
Every day, by its impact on people inside an outside the Church, the Bible proves that it is the Divine Spirit's most important medium in the western tradition.
But it is not the only medium, nor is everything in it always such a medium. In many of its parts it is always a potential medium, but it only becomes an actual medium to the degree that it grasps the spirit of men.
No word is the Word of God unless it is the Word of God for someone; nor is it unless it is a medium whereby the Divine Spirit enters the spirit of someone.
The Bible does not contain words of God (or as Calvin has said, divine "oracles"), but it can and in a unique way has become the "Word of God".
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