This section was created on July 24th, 2022, it contains excerts from the book called Jesus the Unknown by Dimitri Merejkoski. 1934.....also an excert from the Bhagavad Gita.....the following excerts are interesting if you consider what the author is suggesting....
To read 'the Life of Jesus' in the Gospel, it is not enough to know history: one must see what proceeded it, what has followed it--- the beginning of the world and the end--- one has to decide which is to predominate; whether Jesus is above history, or whether history is above Him; and which is the criterion: whether he is to be judged in the light of history, or whether history is to be judged in relation to Him. By the former method it is impossible to discover Him in history---that is possible only by the second method. Before perceiving Him in history we must perceive Him in ourselves, ' Abide in me and I in you ' (John xv, 4). And to this written word corresponds an 'unwritten' word, an agraphon: ' You will see me in yourself as one who sees himself in water or in a mirror. '
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The Gospel makes one think of a collection of separate papers, notes of words and events taken from the life of our Lord, gathered together in a casket, haphazard without any order, which have come to life, grown together and developed as it were, till they have become like petals of a flower, so that they can no longer be divided without destroying the flower, and the strongly contracted, conflicting colors merge into the concentrated beauty of the blossom---the fire of our Lord.
Thou art more beautiful than the sons of man and the book about Thee is more beautiful than all the books of man. But the Gospel itself is not aware of its beauty, and has no desire to beautiful, if it became aware, if it tried to be so, its fascination would disappear. The unknown flower of an unknown Paradise blossoms and gives forth its fragrance for God alone.
The flower needs air--the Gospel needs freedom. What sort of freedom ? We may say frankly, every sort-- including freedom of criticism. Criticism is judgement. If the Gospel is truth can it be brought to judgement ? Truth judges, it is not judged. But, in the first place, considering our manner of life, which of us yet dares say that the Gospel is truth for him ? In the second place, truth battles with falsehood and defends itself. This defence-apology- came into being, one may say, at the same time as the Gospel. But if true criticism ends in apologetics, the statement may equally be reversed to say that apologetics begin with criticism.
'You change, therefore you are not truth,' says Bossuet, thus asserting the unchangeable rigidity of Canon and dogma. One might answer, You do not change, therefore you are not life.' The Gospel changes constantly, because it lives. There are many Gospels as there are ages, peoples, nay - even individuals. Each reads or writes it- correctly or incorrectly, with wisdom or foolishness, profanely or reverently - but after his own fashion, and therefore anew. And yet, in all these there is but one Gospel, as there is but one sun in all the multicolored dewdrops. To him who opens the Gospel, all other books are closed: he who begins to think of it can think of nothing else. He will lose nothing thereby, for all thought emanates from it and returns to it. After its salt, all else is savourless. All human tragedies are dull after this 'Divine Comedy'. And if our earth has immeasurable depths in spite of its superficiality it is only because He lived.
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The secret of his unrevealed life is the secret of his growing seed. So is the kingdom of God, as if man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how ( Mark is, 26, 27 )
Silent for thirty years. He is tempering the weapon wherewith to conquer the world. For thirty years is the arrow taut in the bow: the bow 8s Jesus, the arrow, Christ. The Gnostics teach that there are two aeons in God: the Word and the Silence. The word became flesh, so also did the Silence.
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And that ' oldest of all peoples of the world' would have understood, that 'everlasting race,' that fragment of the first human race miraculously preserved in the second, the Adamites-Atlanteans. Through the mystery of the Baptism glimmers the Annunciation----the mystery of the Birth. 'Whose son is Christ?' The question of Jesus is answered, as is His mother's question - ' how shall this be, seeing i know not a man?' - by the revelation of the Spirit at Bethabara. This day I have given thee birth,' and in Aramaic, the language of Jesus and His mother, the Holy Spirit, Rucha, is feminine.
" I have given birth, i have borne thee.' So speaks the spirit, the heavenly Mother in Eternity, so, in time, may Mary, the human mother, have spoken. Here there is no contradiction between the two births; the sting of 'offence' has been extracted. The memory of the Aramaic original has been preserved in the Greek of all four witnesses in our canonical Gospels -- where the symbolic Dove is not 'peristeros' but 'peristera.'
'God is a Spirit' (John Iv, 24) cannot mean in the words spoken by our Lord in Aramaic that God is only He, the Father, but also She, the Mother. The orthodox have forgotten this, but heretics still remember:
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'Descend O Holy Spirit, Descend Holy Dove, Descend hidden Mother,'
such is the baptismal and eucharistic prayer in the 'Acts of Thomas.' The Gnóstic Ophites are also baptized and partake of the communion 'in the name of the Mother-Spirit.' ' My Mother the Holy Ghost.' Jesus says, in the Gospel of the Hebrews, inmediately after the baptism, and this Gospel is no less orthodox than our canonical Gospels.
In the open life of the Son, the Father reigns. In His secret life, the Mother. All of Jesus In the Father is known. All the Unknown Jesus is in the Mother.
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If the Son had a heavenly Father, can He have failed to have a heavenly Mother ? And if we have so terribly forgotten the Father in the Son, is it not because we have forgotten the Mother ?
. . If John's mother was a relation of the mother of Jesus, the children were relations. Who then is writing an apocrypha - John or Luke ? Here is one of those 'contradictions' of the Gospel which cannot be explained one one plane of history. But, taking into account the two planes - History and Mystery - what is said by the heart -- the conflict may be explained. The two Gospels, on two different planes, diverse and conflicting though they may seem, cross pnly as rays of light cross without destroying each other.
Excerts from the book - Jesus the Unknown by Dimitri Merejkoski. 1934.
https://youtu.be/J8lRKCw2_Pk
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Bhagavad Gita 3.9
Karma-yoga
TEXT 9
yajnarthat karmano 'nyatra loko 'yam karma-bandhanah tad-artham karma kaunteya mukta-sangah samacara
SYNONYMS
yajna-arthat—only for the sake of Yajna, or Visnu; karmanah—work done; anyatra—otherwise; lokah—this world; ayam—this; karma-bandhanah—bondage by work; tat—Him; artham—for the sake of; karma—work; kaunteya—O son of Kunti; mukta-sangah—liberated from association; samacara—do it perfectly.
TRANSLATION
Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
PURPORT
Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajna means Lord Visnu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Visnu. The Vedas enjoin: yajno vai visnuh. In other words, the same purpose is served whether one performs prescribed yajnas or directly serves Lord Visnu. Krsna consciousness is therefore performance of yajna as it is prescribed in this verse. The varnasrama institution also aims at this for satisfying Lord Visnu.
"Varnasramacara-vata purusena parah puman/visnur aradhyate..." (Visnu Purana 3.8.8) Therefore one has to work for the satisfaction of Visnu. Any other work done in this material world will be a cause of bondage, for both good and evil work have their reactions, and any reaction binds the performer. Therefore, one has to work in Krsna consciousness to satisfy Krsna (or Visnu); and while performing such activities one is in a liberated stage. This is the great art of doing work, and in the beginning this process requires very expert guidance. One should therefore act very diligently, under the expert guidance of a devotee of Lord Krsna, or under the direct instruction of Lord Krsna Himself (under whom Arjuna had the opportunity to work). Nothing should be performed for sense gratification, but everything should be done for the satisfaction of Krsna. This practice will not only save one from the reaction of work, but will also gradually elevate one to transcendental loving service of the Lord, which alone can raise one to the kingdom of God.
