@RobertEllsberg @OrbisBooks 2/6 On Christic time—tempieterity as the mercy of the Messiah—Panikkar is supreme. And though he never named the bridge ("There may be no more formidable problem than the problem of time") his kairotic alignment with Judaic cosmology registers as pivotal to messianic convergence.
![Sacred secularity is an expression meaning that this very secularity is inserted in a reality that is not exhausted by its temporality. Being is temporal, but is also “more” and “other” than this. Now this “more” is no mere juxtaposition—as if eternity, for instance, would arrive “after” time, or as if a supra-temporal Being were temporal “plus” something else, or merely atemporal. Similarly, this “other” is not another Being which does not share temporality. I would use the word tempiternity [radically dissimilar words, ‘temporality’ and ‘eternity’, are juxtaposed and fused to produce a new word] to express this unity.
Here is where we should situate the Buddhist ksanavāda or doctrine of the momentariness of all things (of all dharmas). The only reality is the creative instant. The future of the today is not tomorrow; it is in trespassing the inauthenticity of the day in order to reach the to-day in which paradise abides. The meaning of life is not tomorrow, but today.
Panikkar](/media/1960700410509017230-GzXOn9naAAAprV7.jpg)
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Sacred secularity is an expression meaning that this very secularity is inserted in a reality that is not exhausted by its temporality. Being is temporal, but is also “more” and “other” than this. Now this “more” is no mere juxtaposition—as if eternity, for instance, would arrive “after” time, or as if a supra-temporal Being were temporal “plus” something else, or merely atemporal. Similarly, this “other” is not another Being which does not share temporality. I would use the word tempiternity [radically dissimilar words, ‘temporality’ and ‘eternity’, are juxtaposed and fused to produce a new word] to express this unity. Here is where we should situate the Buddhist ksanavāda or doctrine of the momentariness of all things (of all dharmas). The only reality is the creative instant. The future of the today is not tomorrow; it is in trespassing the inauthenticity of the day in order to reach the to-day in which paradise abides. The meaning of life is not tomorrow, but today. Panikkar
It's DRAFT INSTANT, y'all!! ~ Image: Raimon Panikkar, Opera Omnia (Vol. 1) - The Christian Language
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3. The experience of resurrection takes away the fear of death, and this is perhaps its most visible aspect, since the fear of death cannot be overcome through willpower alone. However, it is also something more than just Platonic immortality. I know I am mortal, and I am not comforted by the knowledge that I have an immortal soul if I am going to be separated from it at a future point. Neither am I satisfied with believing I shall rise again after death or perhaps in some final moment that I shall not be able to experience. The experience of resurrection is here and now—in tempiternity. Those who are risen live the novelty of life in every instant...Is this not the work of the Spirit that "makes all things new"? Resurrection is an act that is in constant renewal. If we die every day, as the apostle says, we rise again in every moment. The experience of continuous creation, and even more so of continuous Incarnation, brings with it that of resurrection in every instant.