IV 1.2 The Non-Knowledge of Kierkegaard and Bataille
IV 1.3 Is Related to the Irony of their Absurdity
IV 1.4 And to Dramatizing the Agapeic Event
IV 1.5 As it repeats the Gita’s Advaita Vedanta Drama
IV 1.6 And the Gita’s Personal God Drama
IV 1.7 Leads us to the Question of Bataillean Communication
IV 1.8 Even in the Mysticism of Mark’s Gospel
IV 1.9 So that we might Wonder about Mystical Reconciliation
IV.2 Eternal Love and Bataillean Death
(From Nietzsche to Bataille)
Eschatology and the Secrets of its Anxiety
Mark’s Temporal Son of David, Apocalyptic Son of Man
Resurrected Son of God and the Women Frightened
out of their Wits.
The Gita’s Vision and Arjuna’s Hair standing on end.
IV.2.1 Bataille’s Nietzschean Physiology Reconciling Opposites
IV.2.2 Nietzsche’s Mystical Eternal Return
IV.2.3 The Son of David’s Highest Formula of Affirmation
IV.2.4 The Son of Man’s Move from Death to Life
IV.2.5 The Son of God’s Death and Resurrection
IV.2.6 So it is with Arjuna as he Beholds the Dying.
IV.2.7 But for Nietzsche and Bataille it is the Death of God
IV.2.8 Through God’s Death we can Live Forever.
IV.2.9 The Child-like “Yes and Amen” of Nietzsche and Bataille
IV.3 Universal Love and Bataillean Religion
(From St. John of the Cross to Bataille)
The Desire to be Everything and its Mystical Secrets
Mark’s Twofold Agape between God and Man
and for Neighbor and even the Enemy
The Gita’s Bhakti between God and Man
and the Secrets of its Self-Realization Ethics
IV.3.1 Bataille’s Mystical Psychology of reconciliation
IV.3.2 John of the Cross’ Bataillean Psychology of Ego and Ipse
IV.3.3 As they reveal the Holy as the Secret of the Sacred
IV.3.4 For the Holy is a Mysterium Tremendum
IV.3.5 Before which there is a Dramatic Loss of the Self.
IV.3.6 In an other-realization ethics with Jesus
IV.3.7 And not the Self-Realization Ethics even of the Gita
IV.3.8 The Christ of John of the Cross leads Bataille to Torment
IV.3.9 And Teaches him to Renounce his Ego and Himself
Part Two: The Wisdom of Love
I. In Franciscan Spirituality
I.4 And He Leaves Her and the Seminary for Loyola
I.4.1 Fraternity
I.4.2 Mirth
I.4.3 Trust
1.4.4 Hope
I.4.5 Intimacy
I.4.6 Individuality
I.4.7 Communality
I.5 Growing in the Love of Wisdom at Loyola
I.5.1 By Studying Sartre’s Being and Nothingness
I.5.2 By Studying Kierkegaard’s Sickness Unto Death
I.5.3 By Studying Nietzsche’s Anti-Christ
I.5.4 By Studying Heidegger’s Being and Time
I.5.5 By Studying Husserl’s Cartesian Meditations
I.5.6 By Studying Scheler’s On the Eternal in Man
I.5.7 By Writing my Master’s Thesis on John Wild’s Existentialism
I.5.8 By Studying Gilson and Maritain
I.5.9 By Studying the Philosophy of Josiah Royce
I.6 Learning the Wisdom of Love with the Franciscan Sisters
I.6.1 Graced with a New Feeling for the Beautiful Holy
I.6.2 Sr. Helen Marie Taught me the Franciscan Wisdom of Love.
I.6.3 I Came to have Special Friendships with Some Students
I.6.4 For Barbara Henning and I Worked Very Much Together.
I.6.5 And Kathleen Thompson Taught Me How to Drive
I.6.6 And Sarah Jungels Took me Home with Her
I.6.7 We had an Adult Education Course on Love
I.6.8 And with Fr. Ernest I Taught the Old Testament
I.6.9 And I Loved Five Beautiful Young Sisters
II. And Mark’s Agapetos
II.4 The Agapetos Reveals the Abba Father’s Childlike Agape
II.4.1 And the Twelve Must Trust Him like Children
II.4.2 Even Though They Might be Killed like John the Baptist
II.4.3 Jesus Feeds the Crowds Who are Like Hungry Children
II.4.4 And Jesus Shows How the Father Loves the Sick
II.4.5 And Jesus Teaches a True Childlike Reverence
II.4.6 But His Disciples Do Not Understand Him
II.4.7 For They Do Not Yet Understand an Agapeic Heart
II.4.8 And How Jesus Will Love Them as He Has
II.4.9 Jesus Ironically Lets the Blind Man See
II.5 The Agapetos Reveals his Eternal Agape
II.5.1 At his Transfiguration he is again called the Agapetos
II.5.2
