LSGIA Being: Jesus, double revolutionary

From Karen Armstrong, the great transformation regarding Jesus:

Christianity began as another of the first-century movements that tried to find a new way of being Jewish. It centered on the life and death of a Galilean faith healer who was crucified by the Romans in about 30 CE; his followers claimed that he had risen from the dead. They believed that Jesus of Nazareth was the long-awaited Jewish messiah, who would shortly return in glory to inaugurate the kingdom of God on earth. He was the “son of God,” a term they used in the Jewish sense of somebody who had been assigned a special task by God and enjoyed a privileged intimacy with him. The ancient royal theology had seen the king of Israel as the son and
servant of Yahweh; the suffering servant in Second Isaiah, who was associated with Jesus, had also suffered humiliation for his fellow humans and had been raised by God to an exceptionally high status.49 Jesus had no intention of founding a new religion and was deeply Jewish. Many of his sayings, recorded in the gospel, were similar to the teachings of the Pharisees. Like Hillel, Jesus taught a version of the Golden Rule.50 Like the rabbis, he believed that the commandments to love God with your whole heart and soul and your neighbor as yourself were the greatest mitzvoth of the Torah.51 The person who made Christianity a gentile religion was Paul, the first
Christian writer, who believed that Jesus had also been the messiah, the anointed one (in Greek, christos). Paul was a diaspora Jew from Tarsus in Cilicia; a former Pharisee, he wrote in koine Greek. Bridging both worlds, he was convinced that he had a mission to the goyim, the foreign nations: Jesus had been a messiah for the gentiles as well as the Jews. Paul had the universal —“immeasurable”—vision of the Axial Age. God felt “concern for everybody.” He was convinced that Jesus’ death and resurrection had created a new Israel, open to the whole of humanity. Writing to his converts in Philippi in Macedonia during the mid-fifties, about twenty-five years after Jesus’ death, Paul
quoted an early Christian hymn that shows that from the very beginning, Christians had experienced Jesus’ mission as a kenosis.52 The hymn began by pointing out that Jesus, like all human beings, had been in the image of God, yet he did not cling to this high status,
But emptied himself [heauton ekenosen] To assume the condition of a slave. . . . And was humbler yet, even to accepting death, death on a cross.
But because of this humiliating “descent,” God had raised him high and given him the supreme title kyrios (“Lord”), to the glory of God the Father. This vision was not dissimilar to the ideal of the bodhisattva, who voluntarily
laid aside the bliss of nibbana for the sake of suffering humanity. Christians would come to see Jesus as an avatara of God, who had made a painful “descent” out of love in order to save the human race. But Paul did not quote the hymn to expound the doctrine of the incarnation. As a former Pharisee, he knew that religious truth had to be translated into action. He therefore introduced the hymn with this instruction to the Christians of Philippi: “In your minds, you must be the same as Christ Jesus.” They must also empty their hearts of egotism, selfishness, and pride. They must be united in love, “with a common purpose and a common mind.”53
There must be no competition among you, no conceit; but everybody is to be self-effacing. Always consider the other person to be better than yourself, so that nobody thinks of his own interests first, but everybody thinks of other people’s interests instead.54
If they revered others in this selfless way, they would understand the mythos of Jesus’ kenosis. Jesus was the paradigmatic model of the Christians. By imitating him, they would enjoy an enhanced life, as “sons of God.” In the rituals of the new church, they made a symbolic descent with Christ into the tomb when they were baptized, identified with his death, and now lived a different kind of life.55 They would leave their profane selves behind
and share in the enhanced humanity of the kyrios.56 Paul himself claimed that he had transcended his limited, individual self: “I now live not with my own life but with the life of Christ who lives in me.”57 It was the old archetypal religion in a new Axial configuration, dominated by the virtue of love. Later Christians would set great store by orthodoxy, the acceptance of the “correct teaching.” They would eventually equate faith with belief. But Paul would have found this difficult to understand. For Paul, religion was about kenosis and love. In Paul’s eyes, the two were inseparable. You could have faith that moved mountains, but it was worthless without love, which required the
constant transcendence of egotism:
Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish; it does not take offence, and is not resentful. Love takes no pleasure in other people’s sins but delights in truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes.58
Love was not bursting with selfimportance, clinging to an inflated idea of the self, but was empty, self-forgetful, and endlessly respectful of others. The gospels, written between 70 and about 100 CE, follow Paul’s line. They did not present Jesus teaching doctrines, such as the Trinity or original sin, which would later become de rigueur. Instead they showed him practicing what Mozi
might have called jian ai, “concern for everybody.” To the dismay of some of his contemporaries, Jesus regularly consorted with “sinners”—prostitutes, lepers, epileptics, and those who were shunned for collecting the Roman taxes. His behavior often recalled the outreach of the Buddha’s “immeasurables,” because he seemed to exclude nobody from his radius of concern. He insisted that his followers should not judge others.59 The people who would be admitted to the kingdom would be those who practiced practical compassion, feeding the hungry and visiting people who were sick or in prison.60 His followers should give their wealth to the poor.61 They should not trumpet their
good deeds, but live gentle, self-effacing lives.62 It seems that Jesus was also a man of ahimsa. “You have heard how it was said: Eye for eye and tooth for tooth,” he said to the crowd in the Sermon on the Mount, “but I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right cheek, offer him the other as well.”63 When he was arrested, he would not let his followers fight on his behalf: “All who draw the sword will die by the sword.”64 And he died forgiving his executioners.65 One of his most striking —and, scholars tell us, most probably authentic—instructions forbade all hatred:
You have heard how it was said: You must love your neighbour and hate your enemy. But I say this to you: love your enemies and pray for those who persecute you; in this way you will be sons of your father in heaven, for he causes his sun to rise on bad men as well as good and his rain to fall on honest men alike. For if you love those who love you, how can you claim any credit? Even the tax-collectors and the pagans do as much, do they not? And if you save your greetings for your brothers, are you doing anything exceptional? You must be perfect as your heavenly father is perfect.66
The paradox “Love your enemies” was probably designed to shock his audience into new insight; it required kenosis, because you had to offer benevolence where there was no hope of any return.


Hello my name is Jesus although I was known as Yeshua back then. I was real flesh-and-blood colored man, not the blond-haired blue-eyed fiction ever since.

I owe my life to 3 virtual community members that enabled me to become the Soul I needed to become, John the Baptist, Isaiah, and Amos.

If you are one of my sisters and brothers pictured on this site you probably know me quite well. But if you are not yet among these one in a million at this site then who you know probably quite well is my polar opposite,  my evil twin,  that I have been fighting with every breath all of my life to defeat. He is the child of scribes and Pharisees that killed me,  and of every generation of their children for the last 2000 years, the white, blue eyed, blonde haired fiction. No I am NOT the white European American supremacist colonialist elitist fundamentalist fear monger that you almost certainly have had inflicted on you. Based on scholarship this is an honest attempt to identify what I did not say or stand for or believe but that has been put in my mouth.  Link

For maybe 100 years or so after they killed me there were people that understood me and my message and embraced it and lived it. The primary evidence of this can be seen in the fact that your scholarship correctly identifies that I actually spoke only something like one third of the words attributed to me in your gospel.  another third of those words were put in my mouth by allies of my evil twin. 

It is actually not clear whether the group called John that wrote the last of the so-called gospels, it is not clear whether it was that group or those who translated that group that perverted it two words of my evil fictional twin. the confusion being that Leo Tolstoy who totally nails my message found most of the truth he sees in the Greek original texts of Johns gospel. But your English version of John starting with King James is a profound inversion corruption destruction of my message as it is translated there and as the church,  the temple of the scribes and Pharisees in modern day interprets that gospel.

Gandhi held up my life and words as the greatest example in history of what it meant to be a healthy human Soul or LSGIA  Being. 

The closest idea of who I am and what I stood for is found in the last 40 years of Leo Tolstoy's writing and best encapsulated in his The Gospel in Brief, the Isabella hapgood translation.

Also very good is the output of the Jesus seminar especially as published by Dominic crossan.

Next to Tolstoy’s  gospel in brief the closest you can see who I was and what I said is by deeply grasping the work of the Jesus seminar and then including other things attributed to me in the four gospels that are consistent with what I said. As earlier I said to you for 100 years or so there were people that understood what I was saying and embraced it and lived it and they did a lot of good work to express in very useful ways who and what I was and what I was trying to teach. 

Theirs is an attempt in their own words and their own understanding to make of their lives an answer to the question and call of God.  this is the unifying defining factor of all of the LSGIA Beings, all of the faithful children of God by that inadequate word God, and that is what you were born as. 

And if you are fortunate enough to re-establish that part of you in charge of every breath in your life then to the degree which you succeed you personally will experience every breath the joy and peace of heart that I died to give you and you will also be bearing the pain of the world cuz that's what the LSGIA  being does and you will draw the hatred and scorn and persecution of this totally lost world unless and until the LSGIA  being in enough of us reigns  in our lives and causes it thereby to be in vogue and reign  in an ever increasing number of people,  thus becoming their way of seeing who I am and what I had to say. 

The words that indicate that I attempted to make of my life purely a vehicle for God,  God being better articulated as the LSGIA Being,  they are absolutely correct.

So I am purely a dual revolutionary. I waged the revolution to free you from unnatural enslavement by your spirit of head and flesh,  to free your LSGIA  Being to be in charge of your every breath. And in doing so I waged the only Revolution that can change the way things are on earth fundamentally from one where each person and group tries to oppress the other and exploit the other, to one where Universal family is the means by which people interact serving their sisters and brothers not exploiting them.

1 comment: