Archive for the ‘Inspiration’ Category
Divinus Plato: Is Plato a Religious Figure?
SHOULD we view Plato only as a philosopher, or may we also approach him as a religious figure: a prophet, sage, priest, or shaman, who is in some sense divinely inspired, and whom a superintending Providence supplied for the benefit of humanity? Historically, the view of Plato as a religious figure has been common, but in recent centuries it has been dismissed by a prevailing narrow rationalism in academic and scholarly circles. Perhaps it is time to re-open the question. We review arguments supporting the proposition that Plato is a figure with religious significance. The aim is not to settle the question here, but to pave the way for continued discussion. (Abstract)
Read full paper here: http://goo.gl/iWP8Mm (if clicking link doesn’t work, try right-click, Save link as)
Question: I have heard that Platonism ought to be approached as a ‘therapy of the soul’, or literally as psychotherapy? Can you explain this?
Answer: Yes. A central premise of Plato’s writings is that human beings customarily operate at a ‘fallen’ level of mental functioning. Platonism aims to correct this problem.
To avoid getting too mired in the modern medical model, we could alternatively think of this fallen state not as a disease, but as immaturity. Seen this way, Platonism’s purpose is to assist human beings in developing their full, natural capacity as intellectual, moral, and spiritual beings.
Q: What are the characteristics of this ‘fallen’ state of mental functioning?
Anxiety and worry, negative thinking, distraction, unhappiness, to name a few. The list is almost endless. A simpler way of looking at things is by analogy to attention deficit disorder (ADD): our habitual condition of mind is, relative to our ideal or intended state, what ADD is relative to our habitual state. That is, many of the same cognitive abilities that are impaired in ADD are also impaired in our ordinary fallen state — to a lesser, but still to a very serious degree.
Another analogy is to intoxication. If one can achieve the higher level of mental function Platonism aims for, one’s ordinary state of mind may seem as one of comparative drunkenness.
But rather than list the problems of our ordinary state, which are only too evident and familiar, it is better to examine the nature of the healed, ‘saved’, or ‘redeemed’ state.
Q: What are qualities of this healed or ‘saved’ mental condition?
In answering this question we are helped considerably by the writings of humanist psychologist Abraham Maslow. Maslow noted that many people have, either through meditation or other spiritual practices, or else sometimes spontaneously in connection with love, nature, or art, certain heightened experiences. Sometimes these are very brief and intense (peak experiences), and sometimes less intense but of longer duration (plateau experiences). For details, interested readers may consult Maslow’s works (especially Maslow, 1968; 1971). It suffices here to note that peak and plateau experiences are associated with increased sensory and mental clarity, aesthetic appreciation, bliss, insight, and absence of disturbing thoughts or emotions. Maslow summarized this condition by calling it one of Being, as contrasted with our usual condition of becoming. [Note: Few people realize that these terms are explicit references to Platonism, the source of the Being–becoming distinction.]
While peak and plateau experiences are of limited duration, Maslow also noted that over time a person may become more adept at bringing them about. As they become a more common feature in one’s life a general positive transformation of personality may occur.
Maslow, however, operating in the scientific-positivistic climate of the 1950’s and 1960’s, did not sufficiently emphasize the moral or spiritual aspects of the Being state.
Q: Can you elaborate on the moral aspects?
Yes, and this is very important. There is an unfortunate tendency today to confuse morality with moralism. The latter is a rigid frame of mind which seeks to conform all behavior to fixed rules, largely proscriptive (“thou shalt not…”). This legalistic approach does little to develop ones innate moral sense. Rather, it is often yet another manifestation of the fallen condition of the mind.
Morality is something different, something positive. It affirms that human beings are designed to be moral; and that moral actions and virtue come naturally and instinctively, and are essential to ones happiness, well-being, and integrity of personality.
Platonism sees an integral connection between intellectual and moral life. Moral development comes from intellectual or illuminative insights into ones own nature. Platonism seeks to cultivate the life of ones higher mind, the source of these intellectual and moral insights. This has two components, the purgative and the illuminative. The purgative part of Platonism seeks to correct our habitual forms of negative thought and emotions, which impair our ability to consult our higher mind. The illuminative part is concerned with actually accessing the higher mind.
Q: And the spiritual aspect?
The spiritual aspect of Platonism is what some writers call the unitive life. It is, of course, something understood by experience, not description. However certain leading principles of this state can be noted.
In general, we could describe this state as a form of humility, in which the ego no longer seeks to be ruler of ones psyche, but rather is content in the role of helper to something greater than itself. Now as to what this other entity is, opinions vary. The traditional view, of course, is that it is God. Some, however, such as Jungian psychologists, understand this other as a higher self or Self. To some extent this distinction doesn’t matter — provided that the ego has sufficient respect for this ‘other’ that it relates to it as something holy and sacred. The proper relationship of the ego to this entity, whatever it is, is one of piety and trust.
In this way a person is no longer constrained by the limitations of egoistic over-control, and the various forms of mischief the ego can create. One is more creative and spontaneous, and, in a word, more happy. Various names given to this condition are self-actualization, self-realization, and individuation.
Another way of seeing things is that Platonism is a form of yoga. Etymologically, the word yoga is related to the word yoke. It refers to establishing an ongoing connection or yoke between the ego and this higher ‘thing’ which is God or a higher Self. Note that the word religion has the same meaning of re-connection, as the stem ligio means to connect or bind, and is related to the word ligament.
So we see that, despite certain differences, Platonism, yoga, and traditional religion all aim to restore a kind of natural state or harmony of soul in which the ego finds its proper role. All of these traditions express a kind of instinctive knowledge human beings have that their ordinary state, where the ego is out of control, is unnatural, but can be corrected.
Q: What then is the relationship between Platonism and religion?
Platonism overlaps with that part of traditional religion concerned with Wisdom. Wisdom is an important part of religion, but it is not the only part.
Nevertheless, Platonism complements and may enhance ones experience as a Christian, Jew, Muslim, Hindu, Buddhist, etc. Many of the greatest Christian thinkers throughout the centuries were also Platonists — for example St. Augustine and St. Thomas Aquinas in the West, and St. Gregory of Nyssa and St. Maximus Confessor in the East. Traditionally, Greek philosophy has been called the handmaid of theology, and this is an apt description of Platonism.
Q: Is Platonism for everybody?
Each person is a unique individual, with their own preferred ‘yoga’. For some a yoga of the heart (e.g., charity and service) is best; for others a yoga of Wisdom such as Platonism is more suitable. In general Platonism will appeal most to people who already have a strong intellectual inclination. It is my observation that in modern times people are overall becoming more intellectual, so that Platonism may have broader appeal today than in earlier centuries.
Q: Very well. How does one go about learning Platonism?
First you should know that most of what is written about Platonism, especially in modern times, is of dubious value. Modern philosophers, generally speaking, no longer understand philosophy as a form of psychotherapy, but see it only as an arena for abstract speculation, controversy, and other forms of self-aggrandizement.
For this and other reasons, there is no substitute for reading Plato’s own works. This is made easier by the fact that Plato was great literary genius as well as a philosopher. Once you get accustomed to them, Plato’s dialogues are very easy and enjoyable to read.
I would recommend starting with one or two of Plato’s early dialogues, such as Charmides or Lysis. These make for pleasant reading and, while they are not his greatest works, help one get a ‘feel’ for Plato.
Eventually one will want to work up to his more significant works: Phaedrus, Symposium, Phaedo, and of course what is perhaps his greatest, The Republic.
After reading one or two of his dialogues, you might want to read some of the myths which Plato placed in several of his works. This may help give you an appreciation of Plato’s mystical and intuitive side, which complements the more analytical style found in his prose.
Not all translations of Plato’s works are of equal value. While some modern translations are excellent, others are not. I generally find older translations, especially those of Benjamin Jowett, and those the Loeb Classical Library, more than satisfactory. The Jowett translations, all in the public domain, can be readily be found online. Many of the Loeb editions are also in the public domain and can be found at http://www.perseus.tufts.edu.
I have also provided several short descriptions of certain key terms found in Plato’s works which may assist you.
Cushman, Robert Earl. Therapeia: Plato’s Conception of Philosophy. 2nd ed. Westport, CT, 1976.
Maslow, Abraham H. Toward a Psychology of Being, 2nd edition. New York: Van Nostrand, 1968.
Maslow, Abraham H. The Farther Reaches of Human Nature. New York: Viking, 1971.
Today the Catholic Church commemorates the Apostle, ‘Doubting’ Thomas. Thomas doubted that Jesus had resurrected until he saw him and touched him in the flesh. Eventually he saw and touched Jesus, and then believed. But in response Jesus said, “Blessed are they that have not seen, and yet have believed.”
Thomas can be interpreted allegorically as symbolizing a certain tendency of our ego to be overly rationalistic and to insist that material facts and logical proofs are the only genuine basis for belief. This doubting disposition denies the experiential reality of other valid forms of knowledge, like intuition, insight, Conscience, inspiration and faith (pistis). Significantly, Thomas means ‘twin’ in Aramaic. Our ego is like one of a pair of twins, the other being a more intuitive, authentic, or higher self. The ego must learn to loosen its overly tight control. We must admit to ourselves that sometimes we have valid knowledge from extra-rational faculties.
See if you can catch your own inner ‘doubting Thomas’ in action. For example, perhaps there is some article of Christian faith which you believe is true, but which your rational mind doubts or about which complains that logical proof is lacking. Your rational mind says, “You claim to believe this thing by ‘faith’. But what is this ‘faith’? How can it be seen, touched? How can it be proven to exist at all, much less be demonstrated to be reliable?” But despite this, the part of your mind responsible for conviction, for deciding “do I or do I not genuinely believe this to be true?” has the conviction. And by conviction we mean the same kind of ‘belief-in-the-trueness-of’ that a closely reasoned argument supplies. Consider the logical syllogism (1) if A then B, (2) A is true, (3) therefore B is true. If we know propositions (1) and (2) are both true, then we believe with absolute certainty that the conclusion (3) is true. That feeling of certainty is what is meant by conviction. I am merely suggesting that, if one examines ones thoughts closely, one may detect cases where one has the strong conviction of some article of faith, and that this conviction or convincedness is essentially the same as what is felt for a conclusion that is proven by explicit logic, as in the above example. But the conviction produced by faith is such that it is not accompanied by awareness of a rational argument that proves, in a logical sense, the belief.
Obviously not all forms of ‘unreasoned’ belief are of this character. It is possible to believe something on mere superstition, because it is flattering, or because of wishful thinking. Religious beliefs based on these things are not genuine faith, even though an ignorant person — namely one who does not know what true faith is — may claim otherwise. Atheist writers find ample ammunition from such examples with which to discredit religion. True faith, however, is not like these other things. It is characterized by genuine conviction; these other cases produce, at best, a shallow delusion or pretense of conviction.
Philo of Alexandria:
I. (1) There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world.
(2) At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. (3) Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. (4) But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedness), still, as well as I may, I survey all the things around me, being eager to imbibe something of a life which shall be pure and unalloyed by evils.
(5) And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. (6) But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness.
Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.
– Special Laws 3 1.1-5 Yonge
From Philo of Alexandria:
(34) I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indignant at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; (35) and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes.
– Migration of Abraham (7.34-35 Yonge)
Philo – De migr Abr 8.38-8.42
(38) …On this account I have before mentioned, that the then prophets were called seers; [1Samuel 9:9.] and Jacob, the practicer of virtue, was desirous to give his ears in exchange for his eyes, if he could only see what he had previously heard described, and accordingly he receives an inheritance according to sight, having passed over that which was derived from hearing;
(39) for the coin of learning and instruction, which is synonymous with Jacob, is re-coined into the seeing Israel, in consequence of which he, the faculty of seeing, beholds the divine light, which is in no respect different from knowledge, which opens the eye of the soul, and leads it on to embrace the most conspicuous and and manifest comprehension of existing Things: for as it is through music that the principles of music are understood, and through each separate art that its principles are comprehended, so also it is owing to wisdom that what is contemplated:
(40) but not only is wisdom like light, the instrument of seeing, but it does also behold itself. This, in God, is the light which is the archetypal model of the sun, and the sun itself is only its image and copy; and he who shows each thing is the only allknowing being, God; for men are called knowing only because they appear to know; but God, who really does know, is spoken of, as to his knowledge, in a manner inferior to its real nature, for everything that is ever spoken in his praise comes short of the real power of the living God.
(41) And he recommends his wisdom, not merely by the fact that it was he who created the world, but also by that of his having established the knowledge of everything that has happened, or that has been created in the firmest manner close to himself;
(42) for it is said, that “God saw all the things that he had Made,”[Genesis 1:31]. which is an expression equivalent not to, He directed his sight towards each thing, but to, He conceived a knowledge, and understanding, and comprehension, of all the things that he had made. It was very proper, therefore, to teach and to instruct, and to point out to the ignorant, each separate thing, but it was unnecessary to do so to the all-knowing God, who is not like man, benefited by art, but who is himself confessed to be the beginning and source of all arts and sciences.
Translation of Charles Duke Yonge (1855)
Note the allusion to Plato’s metaphor of the sun (Republic 507b-509c; there immediately before and introducing the Cave Allegory).
Philo – On the Cherubim
IX. (27) I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers–goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; (28) and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, the cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. (29) And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shall understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that is this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God. (30) And let the flaming sword teach thee that these things might be followed by a prompt and fiery reason combined with action, which never ceases being in motion with rapidity and energy to the selection of good objects, and the avoidance of all such as are evil.
Charles Duke Yonge (translat.), 1855