2012. július 14., szombat

Hamvas Béla on Christianity

From the Scientia Sacra II.

I. Christianity and traditions

1. Religion, philosophy, science is said to lighten the burdens of life, while traditions help one to restore oneself.
2. Humans by their nature desire only uninhibited enjoyment of life . Therefore religion, philosophy and science contribute to obey the thirst of life, when they intend to lighten the burdens.
3. In fact, the enjoyment of life doesn’t prevent one from restoring oneself. Still the one, who enjoys life, looses himself, and the one, who intend to restore oneself, must despair of the uninhibited enjoyment of life.
 
 II. The Gospel and the letters

1. God is not a mystery. The mystery is that there is something outside of God. God is the evident invisible. The mystery is not God, but the world. As not the spirit is the mystery, but nature. Just like it is not the soul, but the body, that bears the mystery. It is not difficult to learn God. Deu et Jahve, says the prophet ? know God. Gnóthi ton kürion, wrote Paul apostle.Get know yourself ? this is the translation of the epigraph from Delphi. The people, who made this translation, must have been   narrow and needy. The original meaning of the seauton of gnoth was most likely the following: explore your origin from God. When Jesus told about his divine essence, the Jews started to wail. Jesus quoted from the psalms (82,6) when he said: Is not it written in your lows, that all of you are gods (elohim atem), the sons of the supreme?
2.  At several places the Gospel tells about the identity of God and the soul. Most likely there have been many more paragraphs with probably even more clear statements, but these became removed from the Gospel. The remains were transformed in that way, that they announce the identity of Jesus himself and God. These parts are obscure, too. Jesus calls himself mostly ben-ha-adam, the son of man. This corresponds to the Hindi dzsivá, which means creature, mortal and nature man. This opposes the enos ha-ruah, meaning spiritual man according to the Hebrew traditions. Furthermore it has conflicts with the ben ha-elochim (the son of God) and with the is ha-ruah (anthrópos pneumatophoros, spirit-bearer man). These were the well-known anthropological categories of the Hebrew traditions.
3. Jesus identified himself with God. Jesus did not do this to posses himself of the identity with God. Jesus has never advanced himself among other people, never talked down on people. This is the reason why he called himself the son of man. All sons of God are identical. The God-human unity extends everybody. To distinguish between people in essential things is unmoral. Jesus calls upon mankind to take up the identity of God-man. He says the same, but formulates it differently, what the Vedanta says: aham brahma aszmi ? I am God. Father and I, we are one - ani vha-av echad. Or just like the Arabic traditions claim: ana hoa. I am that.
 
III. The Antichrist

1. The Antichrist, says Ferdiand Ebner, is the strongest manifestation of the spiritual turbulence, created by the Gospel. This turbulence started right at that moment, when Jesus spelled his first word.
-This turbulence started among the Jewish people, who fought for keeping their rank, while they lived in the entrancement of vocation and in the dual oppression of the Romans and of their own mighty. Among Jews, who were waiting for the Liberator. - But this turbulence was present among the disciples as well, who were sleeping more often, than they were awake.
What they call historical Christianity in opposition to the Gospel, is nothing else, but the result of that enormous irritation what Jesus induced. It has been a two thousand years struggle for not to fulfil what the Gospel stands for. Jesus sets man into a world, what no longer can be neglected; in front of a divine, who no longer can be avoided. He sets humans on such a high grade of their own being, what no longer can be ignored. The best way of deviation seems to be to pretend that nothing has happened.
2. The first action is, that one tears oneself off from it. Even though one knows, that this action is the only one seriousness not just in one’s own life, but in the whole mankind’s eternity. This is the final order of everyone’s fate. Humans are being disturbed in their own corruption, and therefore humans are being disturbed in their earthy comfort. Man should do, what is the simplest, but he doesn’t do that. He doesn’t recognize what is the only meaningful. And he doesn’t accept it, despite of the fact, that he knows, that everything else is void. This is that enormous darkness, what John talks about. The darkness, what can not take the light in. Because the darkness, says Baader, is not the absence of the light, but it is the terror lucis, the fear from the light. Man is at edge of having the insight. And he plays through all of the possibilities just to avoid to do that one thing.
3. The teachings of the Gospel are disappearing in the opposition of the Gospel within a short while. The opposition is fully hopeless and desperate. But Christianity can not be seen anymore. Only those couple of immaculate and bright heads are visible, who stands alone. Soon we know about  the existence of Christianity only by the irritation. We know, that there is something, what they suppress by a general agreement. Nothing indicates it neither in religion, or in clergy, or in the society. It is being present only as denied and betrayed. It is being present as Antichrist. This makes the history and motivates the happenings. The more the crowed, that surrounds it, is loud and victorious, more they forget the origin. And when Constantine the great raised the Christian religion to power, there was already almost nothing to spoil.

Transl.: K.B.
® Dr. Katalin Kemény / Ed. Medio