Bhakti Karuna Agepe

290 Pages·13.454 MB·English

by  Marko Zlomislić, David Goicoechea, Suzanne K. Tebbutt, Rajiv Kaushik

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BHAKTI KARUNA AGAPE
WitH RAIMUNDO PANIKKAR
edited by
Marko ZLOMISLIC, DAVID GOICOCHEA,
SUZANNE K. TEBBUTT, Rajiv MAUSHIK
Global Publications, Binghamton University
Binghamton New York
2002
Copyright © 2002 by Global Publications
All rights reserved. No portion of this publication may be duplicated in
any way without the expressed written consent of the publisher, except
in the form of brief excerpts or quotations for review purposes.
Publication Data:
Title: Bhakti Karuna Agape with Raimundo Panikkar
Editors: Marko Zlomislic, David Goicochea, Suzanne K. Tebbutt, Rajiv
Maushik
ISBN: . 1-58684-235-8
Date: June 10, 2002.
Distributed by:
Global Publications, Binghamton University
State University of New York at Binghamton
LNG 99, Binghamton University
Binghamton, New York, USA 13902-6000
Phone: [phone] or 777-6104; Fax: [phone]
Email: [email protected]
http://ssips.binghamton.edu
CONTENTS
Introduction: Bhakti-Karuna-Agape
David Gaoicteoher-.,.20) amr ne tare Penarast,S akeheice wete 1
Bhakti-Karuna-Agape:
An Inter-Cultural Challenge
RAWLS ARUKRAT ae tece sears tones scents tie ee eee ee 31
Bhakti—The Twine in the Spectrum
Deyaeatavouiite sere Oe cen, aie nie sue anaes 45
A Scheme For Receiving Bhakti And Agape:-—Two Forms of Love—
Into Thought
|O E ele See RRS ok Ee OM aE RN 61
Song of the Lord: Aria or Duet?
RiCngr Gers tA MGAW S ee OGk A cece acsiiee ea ee ris)
Love And Knowledge in The Bhagavad Gita
CUiA THY1)60 ( eget oat Re tle ee iil Fog haat aie Aaa leyA PPR ong RPC TTS 93
The Passion of Arjuna
Charles Elliott Vernoll.\ccsecttceea snsen. aeecnu reecee 105
The Nature Of Buddhist Compassion: Karuna
KerinethKe Tnadais,. sel avigtece ah ae ee on eee 127
Karuna and the Theandric Experience: A Hermeneutic of the Transi-
tion from Theravada to Mahayana
Johar RiAy Mayer \c:..ccs.:e Races teee ene eee ca ser ctuars ihc Saseee 137
The Mahayana Buddhist Pantheon: A Phenomenology of Divine Love
Richard As Berg ess sssestevte oct Soe tines ahh RE at iecs se 147
Compassion at The Crossroads: Schopenhauer on The Basis of
Morality
Timothy BAGOA es cece cues Gh cgeeanade Gis eiaae aah cited 173
Art, Religion and the Shift of Consciousness: An Issue of Satisfaction
Stephens Frostda.LaMrtaccecacteacs a eteieRyeeecn ecen.a ccickt. a.o e 187
The Spirit and the Bride Say “‘Come:” Continuing a Hindu-Christian
Dialogue
Katheritie Ke Young ste ..niscesteihs Goce seam Gin nedtCnl cee 205
Love Stronger than Death and Panikkar’s “And”: (Jesus - Arjuna -
Thich Nhat Hanh)
David Goi GCLIC AWRY. PICS T-ceil ae 227
Agape and Spontaneity: An Exploration of Panikkar’s Approach
Young-chan Ro «20k. aN aia ee ee eee ee er. 245
Panikkar’s Three Worlds: A Personal Introduction
Scott Basthami 5.7; .sccacsrrye ereat nnase ceaecn teeener 257
INTRODUCTION
BHAKTI-KARUNA-AGAPE
David Goicoechea
Mutual Fecundation
Raimundo did it! He talked about love in such a lovely and loving way
that we each loved it and we each loved him and we each loved each
other more because of him.
Raimundo did it! He talked about bhakti with such play and
devotion that we each delighted in the duty of its pure being — its
pure consciousness — its pure bliss. He talked about karuna with
such wit and compassion that we were each taken into the calm seren-
ity of its embodied enlightenment — its embodied teaching — its
embodied community. He talked about agape with such irony and self-
deprecation that we each were called to responsibility in the creativity
of its joy — of its sorrow — of its glory. He obviously lived in the
world of the good Samaritan—suffering servant with the wisdom and
1
2 INTRODUCTION
duty of Krishna—Arjuna and the enlightened sympathy of the Arhat-
Bodhisatva.
But how did he do it? How did he captivate us? How did he so
impress us that now, five years later, we are still clearly and strangely
touched by him? How did he so embody and communicate the ideal
that we would each like to be like him? Raimundo did it and was able
to do it because he is a scientist-philosopher-theologian who has re-
sponded to the intercultural challenge with the artistry of muse-duende-
angel to such a degree that he has the stature-authority-appeal of a
hero-saint-genius.
His mother’s Catalonian-Toulousian culture let there be culti-
vated in him not only the Benedictine-Dominican-Jesuit stock first
planted by James the Apostle and nourished at Montserrat, but also the
roots-offshoots-fruits of courtly love and literature which first flour-
ished around Eleanor of Aquitaine, and stretched out into the soil of
that ancient Greek—Roman—Spanish lore that formed his language-
speech-tongue. His mother’s Catalonian culture received mucho fecun-
dation (when he first said the word we were not sure whether he said
“mucho” or “mutual”) from the Seville of Isadore and of the Andalusian-
Flamenco, from the Granada of the Sacra Monte and the Alhambra,
from the Madrid of Velasquez, Goya and the bulls, from the Toledo of
El Greco, from the Avila of Teresa and her John of the Cross, from the
primeval Basques who painted on cave walls and danced on coffins.
But his city of Barcelona is not just any city from Cadiz or Cordoba to
Guernica and San Sebastian. It is in fecundation with them. And Tavertet
is not Barcelona. It is the primitive mountain retreat from which our
world-winging falcon looks down in contemplative creativity upon his
motherland and upon his world.
His father’s love let there be distilled in him a love for the nature
and culture of India. He loved with his father’s love the sounds, the
smells, the tastes, the sights and the feel of India. From infancy he
smelled and ate his father’s cooking. He heard and longed for his