About this weblog.

Originally, I started this weblog to conduct an experiment in self ridicule (as a subset of softening the ego for the eventual obliteration of the self, by way of not taking myself seriously). The first two or three postings show me in photos doing ridiculous things that MAKE NO RATIONAL (OPTIMAL) SENSE. 

Tounge in Ö is about The Goddess Kalki and the Kali-Yuga. 

If you are an Orthodox minded Christian and you are laughing at me right now, that is great. :D

What I write next might change your mood. ;/

It originally evolved into a weblog dedicated to Dokesis and then into a weblog dedicated to the development of Christian Anarchism as a theological/spiritual politics. The St. Damiano Crucifix is the Ikon of choice for Christian ''Heretics'' this side of Pelagius (there are other versions of the story). It is a symbol of docetai resistance, because it portrays a Jesus whose facial expressions do not denote ''suffering'' while on the cross. 

See: The Gospel of Peter. 

"10 And they brought two malefactors, and crucified the 11 Lord between them. But he kept silence, as one feeling no pain. And when they set the cross upright, they wrote 12 thereon: This is the King of Israel. And they laid his garments before him, and divided them among themselves and 13 cast the lot upon them. But one of those malefactors reproached them, saying: We have thus suffered for the evils which we have done; but this man which hath become the 14 saviour of men, wherein hath he injured you? And they were wroth with him, and commanded that his legs should not be broken, that so he might die in torment."

So how do I reconcile agreement with the non-Chalcedonian Churches that "One of the Trinity Suffered" with understanding of the statement "But he kept silence, as one feeling no pain." ? 

The Gospel of Peter does not say that He did not suffer, it merely states that He ''kept silent'' about it. 

In The Apocalypse of Peter it states: 

"Come therefore, let us go on with the completion of the will of the incorruptible Father. For behold, those who will bring them judgment are coming, and they will be put to shame. But me they cannot touch. And you, O Peter, shall stand in their midst. Do not be afraid because of your cowardice. Their minds shall be closed, for the invisible one has opposed them." 

"When he said those things, I saw him seemingly being seized by them. And I said "What do I see, O Lord, that it is you yourself whom they take, and that you are grasping me? Or who is this one, glad and laughing on the tree? And is it another one whose feet and hands they are striking?"

"The Savior said to me, "He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me."

This quote does not mean that Nestorianism is ''correct'' or that the Chalcedonian Creed might be right. 

It is not necessary to abandon the doctrinal premise that One of the Trinity Suffered in the Flesh to adopt a Docetai perspective on Christology; one could still argue that the communicatio idiomatum is fundamentally correct, even if during the moment of the sacrifice only the human and not the divine aspect of Jesus Christ felt pain and died. All acts (human and divine) of Jesus Christ can still be attributed to both the human and divine aspects of His unified person; even if these two aspects where temporarily (for technical reasons), separated at the moment of the suffrings and painful death of ''the fleshy part''. Clearly the divine aspect of Jesus Christ is not mortal. In any case, the mortal flesh was resurrected after the descent into Hell (three days latter); and Jesus Christ resumed His ministry (as a unified person with two aspects), for 40 days (some say 11 years) before the ascencion.

I conclude with a quote from the Acts of John 93: 

"93 Another glory also will I tell you, brethren: Sometimes when I would lay hold on him, I met with a material and solid body, and at other times, again, when I felt him, the substance was immaterial and as if it existed not at all..."

...Nothing is impossible for God.

The Author.

p.s. You can link to our sister blog HERE. The mission of Dead Man Journal 2 (a journal of post-modern gnosticism) is "to take responsibility for developing a self referential spiritual viewpoint premised upon a solitary relationship with God, independent of established Churches or religions but based on a harmonization of the message of Jesus Christ and the esoteric tradition of the West". To read the entire statement click HERE.