Jesus is the Red Right Hand of God

Rubente Dextra

Paradise Lost (Book II, 170-174) : "What if the breath that kindled those grim fires, / Awaked, should blow them into sevenfold rage, / And plunge us in the flames; or from above / Should intermitted vengeance arm again / His red right hand to plague us?".

     A lot of Christians say that Jesus sits on the right hand of God, and while (as a believing Christian) I affirm this is true, it is also true that Christ IS the red, right hand of God. It was Justin Martyr's conclusion that "the angel of the Lord" was the pre-incarnate Christ. This means that Michael, leader of the hosts of angels, is the risen Lord. Hence, Jesus' words that He could call a host of angels to minister to him, for He is their captain. Christ is the stigmata of God. He is the double-oath that God will fight to save His world. Hence the sword coming out of his mouth to devour his enemies, in the book of Revelation.
     This is difficult to understand, because we tend to picture God anthropomorphically, sitting up there in the sky, remote and distant, like a Deistic watch-maker for all practical intents and purposes, lacquered over with a mask of highly emotional and personal preferences having to do with whatever we like or love. Perhaps He is a great liberal sentimentalist, or a budding Leftist SJW, or a conservative liberal old codger who likes to play golf? 
     This hollowing out of Christianity by Theism has been well documented. Whether it began with William of Ockham (thesis of Richard Weaver), Duns Scotus (thesis of Benedict XVI), or with the Reformation-Puritan strain which eviscerated Christianity of all magic, miracles, sacraments, and European cultus, what happened definitely happened.
     Modern Theism itself shares a lot of similarities with Deism, which had virtually nothing in common except for the name with authentic Christianity. Theism provided a conduit for Deism and Enlightenment to acculturate and grow and ferment within the Christian Church. So much so that now, the Yale Divinity School thinks it's more than While there is nothing inherently wrong with thinking of God in certain ways, this externalizing of God into the distant Sky-Father has tended to sweep away all its competitors, largely because He delivered the goods in the form of modern Science, and was capable of widespread acceptance among the "cultured despisers of religion". Additionally, it served a valuable purpose in locating God totally outside of man, so that man's fallen nature was rationalized and to a degree justified, in that it left all initiative and guilt for this schism in the hands of an unaccountably hidden God, Who was either sitting on His hands, or working so crazily it was hard to get on the same page with Him. The Deists leaned towards sitting on His hands, and the Theists had the huge problem of explaining the existence of radical evil, reversals in Fortune among the Christian peoples of Europe, and also the arbitrary and narrative-dependent nature of constructing a coherent "full counsel of God" out of the chaos of modern industrial civilization. The best work Voltaire ever did was on this very difficulty, in the hilarious and vulgar satire Candide. I am not despising the sophistication of either of these camps: the Gifford Lectures would not exist without a strong tradition of speculative philosophy in both of these camps.
     The problem is not that Theism or Liberalism exist (in a bare naked pragmatic sense): the problem is that people have fetishized these schools of thought as substitutes for the Kingdom of God. So much so that it is difficult to even convince the Liberals that the Left is their enemy, because, frankly, the Liberals are an alternate (American ersatz) religion, just not as up-to-date and consistent as full Monty Leftism. But they are (nonetheless) very different, and actually quite opposed. Despite all the obvious motives to understand this, people trapped within "worldview arguments" have trouble differentiating between blue-on-blue incidents and Broken Arrow scenarios. Part of what makes our Kali Yuga times so difficult is precisely that no one really knows, in the fog of metaphysical war, what the Hell is going on out there. Because this is simply reflecting the state of their inner man.
     Meanwhile, the Kingdom of God moves in the actual cosmos, not necessarily bound by what is "dreamt of in your philosophies". Western rational theology has neglected the immanent and the intuitive and the mystical side of the Divine, and subordinated this to the "enlightened and rational" pieties of the day. These Leftist Mega-Fallacies (like Mega Fauna and Flora) are so big they are hard to see; for example, the Non-Central Fallacy is constantly combined with Idolus Triba (or "rape by the Zeitgeist") gets you Antifa and the Leftist Witch Hunt we are witnessing forming up around us, everywhere, today. 
     All of this is kindergartener stuff, child's play, fighting with mud pies (at best). A colossal waste of human time and energy. And it misses what is most important about what is really going on in the Modern World - Man is running very far behind the Cosmic Time, and we need to catch up.
     Thanks to Cologero Salvo at Gornahoor, we have an interesting quote from Rudolf Steiner: 

 There is in man an inclination, a proclivity, to know what may be called in a general sense, the Divine. The second inclination in him — that is, in the man of today — is to know the Christ. The third inclination in man is to know what is usually called the Spirit or also the Holy Spirit.

     This perfectly encapsulates the challenge of modern Times, which stem from being downstream of the Incarnation.Although representing the middle term, the Incarnation actualizes and energizes (rooting and  fermenting the energies of the Divine within human history, perception, and experience. God reparsed the ancient Narrative through the living tongues of flame on Pentecost, thanks to the Incarnation. 
     We will examine more implications of this in Part II. Suffice it to note that, when one is not in synchronization with God's "deep time", or "cosmological-ecological Time", the power of the Logos operative in Creation begins to appear as The Red Right Hand of God, compelling, coercing, dictating to man with necessities and through privations. Thus, the Left is continually obsessed with rooting this out, because the spiritual experience is one of waste and acedia. And they will only make it worse. In order to have peace, leave the Left Behind. And develop these inner tendencies which Steiner talks about, operative in the deep recesses of man's being, to bring man into sync with God's good and gracious timing.When this happens, Necessity becomes Freedom: the Logos becomes, not the Red Right Hand, but the beating heart of God's numinous Love for Creation. Christianity is utterly antithetical in spiritual actuality from anything which is compromised by Leftism, even the "modern Right". Anything else will leave us as "damned devils" who believe, but tremble.
     
    

The Trivium & Mystery

Posted on 2013-07-19 by Logres

Cologero’s translations have provided this gem, from de Giorgio:

“We could also call it “intuition” although no psychological quality is given to this term: the psyche in fact is below the spirit, the intellect, the heart—these three terms denoting, under three aspects, the same type of integrative activity of the divine. The spirit expresses the direct integration whose absolute type is the divine breath, the intellect expresses the cognitive permeation, the heart expresses radiant receptivity: by means of the first, one is elevated, with the second, absorbed, in the third, one is welcomed and realizes himself. Representing here a vertical axis, the spirit is the peak, the intellect the base, the heart the center that gathers the two extreme points and extends them, prolonging them horizontally, hence the Cross as radiant symbol of universality and unifying centrality.”

The intellect, the heart, and the spirit are One. I would like to relate this to the Trivium, in the Christian Western Tradition. The Trivium consists of grammar (which is emphasized first), then logic (which crops up second, as the pupil reaches puberty, which is age-appropriate), and finally, rhetoric, where the student begins to be the master of his knowledge, rather than being eternally dominated by Facts in a kind of Gradgrindism. Now, none of these occur without the other – even young children learn a form of rhetoric, in the form of songs and poetry and stories. It is merely that the emphasis of the logical progression occurs in an age more suited for it, while the other two categories receive only their due. If we were relating this to a knowledge of castes and Order (including internal order) we would say that the Spirit correlates to Fact, the Heart to Logic, and the Intellect to Rhetoric (for true self-consciousness is consciousness of the Master inside, allowing domination of both Self and Destiny). The Spirit initiates, or factualizes the supernatural; the Heart has its inner logic that we must learn to listen to; the Intellect realizes and epitomizes the power of the Invisible made Visible, the fruit of what has gone before.
This explains, by the way, the strange association of heart & head, the primacy of God’s calling, and the divinization of man within Supernature, becoming God’s equal by Grace.

I did not read this schema – it was obvious to me, latently so, when I read the passage above from de Giorgio. On the contrary, one might choose to say, at times, that the Spirit leads by an inner logic, the Heart creates a vision or rhetoric of the goal, and the Intellect deals with the “facts” the matter. I would reply – the student/pilgrim will at various stages emphasize different portions of their Trivium, and so a change of emphasis or the seeming appearance of a “shuffle” of responsibility in certain circumstances, does not destroy the analogy. The exception, in other words, should strengthen the rule: the analogy fits.
The Trivium was made explicit during the Carolingian period of Western civilization, and is surely cognate in some inner way to the doctrine of Trinity; if nothing else, reflection such as Augustine’s on the tripartite nature of the soul and its relation to the tripartite functions of the persons of God encouraged a numerical attention to Three. Adding this to the Quadrivium produces a perfect number, Seven.  There were, of course, ancient Pythagorean doctrines (derived from Egypt) which taught ruler-ship by the Hebdomads or Sevens. It should be unnecessary to point out that the medievals would have seen significance in Four Gospels, Three Persons of the Trinity, Two Natures in One Christ, and the Divine Unity.

Are the “Three” related to the Spirit, the Water, and the Blood of Saint John?

And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.

One of the discouraging things I see in Christianity is an inability or unwillingness to reconsider previous meditations in light of new ones. Are the liberals the only ones who are allowed to be daringly adventurous, since the Fathers who wrote the Philokalia have not their like today?

For instance, we might ask ourselves, as Christians, more than just where the revelations to Adam or Enoch went. We could even ask more than whether Guenon was right to argue that Christianity was just one vehicle or aspect of the Tradition, or whether men like Jean Borella are right to criticize Guenon as a “Judaizer” of sorts (the answer to this is mostly irrelevant to the spiritual level that most Christians, or most people, for that matter, would find themselves at in this life). My belief is that, in looking for correspondences in other religions (if done in obedience to the Spirit), Christians will be strengthened and surprised in ways that intensify the experience of their own Tradition, if it is kept rich enough. Who, for instance, is the Sophia in Proverbs? We have an advantage in our Era, in that, certain questions having been tentatively elucidated and put forward, the modern situation is such that no conclusively binding regulation on conscience has been reached by the Faith. Perhaps we are missing great opportunities here?
I will suggest something else for those who are interested in esoteric Christianity. During Pentecost, each person heard the sermon of Peter in their own tongue. Since Pentecost only recapitulates what had already happened  I would like to posit, as a means of reconciling the findings of Nag Hammadi with Orthodoxy, that Jesus’ inner circle of discipulos each heard the Christ speaking in the language of their soul certain secret sayings known only to them. Whether this occured at once, or whether it was done mystically, or one at a time, we take it at face value what the Gospels and other texts confess: that these are the sayings of Jesus given to this or that one of the disciples. In other words, each was given the “One” in a form that they could understand and pass on. The Synoptics look very much the same, book to book, but try reading Mark and then skipping to John.

This presents no problem for Christian theology, in that there may still be preserved four exoteric Gospels, perhaps (also) for that reason kept more accurately and therefore more reliably. This presents no problem for esotericism within Christianity, as it is not dependent on the Letter or written record in any case. But it does reconcile what we know about history and archaeology, in broad enough terms, to declare a peace with Tradition.

If Christians were more attentive to our own Trivium, we would have no need of Traditionalists to teach it to us, today. Or Gnostics, for that matter, real or imagined.

I am worm , I am slave, I am king, I am God.

Source
Gabriel Derjavine
The thought, here, is that accidental man (man as he develops over time & "thinks" himself to be, his "I") is actually a composite of contingent and luck-based qualities, until he achieves his possible destiny, which is to be reborn anew by the Spirit. He is a worm if he is below the beasts, a slave if he is a normal man, a King if he is a noble man, and God, if he can attain to the divinization of the saints.

Now, there is a continual point to our round in life, a higher purpose, which most of us are dimly aware of at certain special times, which we remember fondly. This purpose could be likened to an aspect of an eternal Spirit which wills to manifest itself (Himself) through us in this particular phase of earthly existence or existence at all. Now, we can achieve this point by an arduous commitment to Truth; yet there is always the possibility that "endgame" can be achieved in any phase of existence, even this one. Rather than the long road, there is a "low road", a sudden illumination, which effectively sets the individual forever within the precincts of God's kingdom. This is what Jesus calls the "second birth". Thus, there is a religion of Christianity that is valid, and there is also a second, faster path or school, which promises greater danger and greater reward - the mystery of the second birth. Christ came to make this second path safe, and to unite it with the "religion" of the first part.

Thus, the individual must become "God's" and also must become God, not by nature, but by participation.