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Psalm 90, The Prayer of Moses

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Moses and the Burning Bush (detail), William Blake (English; 1757−1827), c. 1803.

THE following meditation,  inspired, wise and beautifully written, comes from the pen of Rev. William Stratton Pryse (1849−1928), an American Presbyterian minister; and a prize indeed it is.  Other homilies of his on the Beatitudes and the Lord’s Prayer which appeared in the same volume of the Herald and Presbyter are equally profitably.

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Psalm 90, A prayer of Moses the man of God. KJV

  1. LORD, thou hast been our dwelling place in all generations.
  2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
  3. Thou turnest man to destruction; and sayest, Return, ye children of men.
  4. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
  5. Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
  6. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
  7. For we are consumed by thine anger, and by thy wrath are we troubled.
  8. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
  9. For all our days are passed away in thy wrath: we spend our years as a tale that is told.
  10. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.
  11. 11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.
  12. So teach us to number our days, that we may apply our hearts unto wisdom.
  13. Return, O LORD, how long? and let it repent thee concerning thy servants.
  14. O satisfy us early with thy mercy; that we may rejoice and be glad all our days.
  15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.
  16. Let thy work appear unto thy servants, and thy glory unto their children.
  17. And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

A
N IMPRESSIVE and beautiful prayer is that of the great lawgiver Moses, which is contained in the 90th psalm. There seems to be no reason to question the correctness of the title, “A Prayer of Moses,” and the psalm therefore is the oldest extant poem in the world, by many centuries older than the other psalms and the poems of Homer.

It is a noble psalm, solemn and majestic in tone and movement, and it fits well our estimate of the character of Moses. It is also a true memorial of the forty years of desert wandering. As has been said, it “faithfully reflects the long, weary wanderings, the multiplied provocations and the consequent punishments of the wilderness.” [1]

The psalm comprises two parts, of which the first is the longer, consisting of a meditation upon human life as contrasted with that of God. In a tone of deep sadness it dwells upon the brevity, uncertainty and tribulations of man’s earthly life. But coupled with this sadness is a firm confidence in God, who is from everlasting to everlasting, and in whom is our dwelling place forevermore. This meditation is a true part of the prayer of which the whole psalm consists, for while it is not in the form of petition it is, throughout, a cry of the soul after God.

Beginning with the 12th verse, the remainder of the psalm is composed of petitions which spring naturally out of the preceding reflectings. These petitions are seven in number, and thus conform to the symbolism which throughout Scripture attaches to that number. For the trend of these petitions is in precise accord with the symbolical meaning of that number, as indicating a work of God for man. Such a divine working for help and blessing is the burden of the petitions from the first to the last. And they conform to the arrangement of the seven units, which is found in every instance of the symbolical use of that number in Scripture.

The seven fall into the two groups of four and three, and the other division of six and one, the petitions in each case corresponding with and illustrated by the significance of these divisions. The order of the four and three however, the world-human number four coming first and followed by the divine number three, reverses the order of the Lord’s Prayer, which is three and four. This order grows out of the previous meditation, which leads up to the petitions of human need. The grouping of four and three is indicated by the pronouns “us” and “thy.” Teach us, return unto us, satisfy us, make us glad; and thy work, thy beauty, thy establishing power.

It is to be noted that Moses in this prayer nowhere speaks of himself alone, but includes all his people with him. It is nowhere “I” but always “we,” nowhere “me” but always “us.” It is as mediator and intercessor for the people that he utters the prayer. Is he not in this an example for every praying Christian? Upon the truly praying heart rests not only the wants of self, but the burden of humanity’s need. So also the Lord in his model prayer taught us to pray.

The first of these petitions is profoundly beautiful, but it is also vitally essential in human life. “So teach us to number our days, that we may get us a heart of wisdom.” Here is the vital lesson of human life, upon which turns the success or failure of each and every one, not only for time but for eternity. He who learns so to number his days as to acquire this heart wisdom, secures true and high success; he who does not so do makes a disastrous and hopeless failure. And that lesson God, and God alone, can teach us to learn, through his Word and by his Spirit.

But in teaching us God deals with us in discipline, and this leads to the second petition. Out of life’s trials and sorrows we are moved to pray for a turn in our experience, bringing a merciful relief and a happier state. “Return, O Lord; how long? And let it repent thee concerning thy servants.” God “repents” when a change comes from severe trials to peace and happiness.

In the third petition there is progress in definite and positive desire. Not only relief but soul-satisfaction is sought. As the brightness of morning follows the darkness of night, so hope reaches out to such a morning of satisfaction and joy. “Oh, satisfy us early with thy mercy, that we may rejoice and be glad all our days.” Only in God, in his love and kindness, can this blessing be realized and become our abiding portion.

One step further in the fourth petition crowns the series, compensation, gladness for affliction. “Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.” And why should it not be so? Is it not the very purpose of discipline? Is it not a part of God’s plan concerning his people, that by trial they shall be prepared for good? The Master himself gives assurance that it shall be so: “Blessed are ye when men shall reproach you and persecute you—for great is your reward in heaven.” [cf. Mat 5:11−12] For all life’s sufferings the believer shall receive great and glorious compensation, of which no small part may be hoped for in the present life.

But now the flow of petition turns to things divine, the supreme things of God. The fifth rises to the very pinnacle at once of human aspiration and divine manifestation. “Let thy work appear unto thy servants, and thy glory unto their children.” The work and glory of God are inseparable, for his work is full of his glory, and his glory flames through all his work. It is this glory shining in his work that puts all meaning and purpose and hope into all things that exist. And it is the vision of this glory-filled work of God, and of his own glory revealed in it, that puts all exalted meaning and blessed hope into human life. He who is blind to it is poor indeed, but he to whom God has shown it is rich with the unsearchable riches of Christ. And the vision most clearly appears in the person and work of him who is himself the shining forth of the glory of God.

Exquisitely beautiful and in the same line is the next petition, the sixth: “And let the beauty of the Lord our God be upon us.” All the endless beauty that appears in nature is but his own, the reflection of the ineffable beauty of himself, the beauty that most brightly shines in him who is the express image of his person. The beauty of God, everywhere, in all things, how it reveals him and how it glorifies human life. What a prayer, that this beauty may be upon us, that it may crown us with its radiance, that it may clothe us as with a garment. His beauty upon us for assurance and hope; his beauty upon us for joy and peace; his beauty upon us for strength and power; so is our life exalted and beatified. Beauty is the revelation of divine goodness and eternal glory.

These six petitions lead up to and are crowned by the seventh; “Establish thou the work of our hands upon us; yea, the work of our hands establish thou it.” Here is the final essential without which all our work must come to nothing, with which our work shall succeed gloriously and stand forever. The finishing, confirming touch of God upon our work, what can human effort avail without this? No work conducted without God, in human wisdom and power alone, is completed at all. It is but a house built upon the sand, which can only fall. If men would accomplish any good and abiding results, they must co-operate with God, and look to him to establish their work upon them. The only hope of the world is in the leaders and people of the nations recognizing this fact.

We can not fail to see that this seventh petition is truly Sabbath, in the sense of completing all the rest. The whole prayer would be incomplete without it. In it the prayer reaches its true culmination and completion. God’s establishing touch alone brings our work to a successful end, and ushers us into our hoped-for rest. In all true effort and progress our attitude must be that of “looking unto Jesus the author and finisher of our faith.” [Heb 12:2]

Moses, we are grateful unto you under God for this wondrous prayer. We see that you are not only lawgiver, leader, governor, commander; you are also a true poet, one divinely inspired. Yours is the poetry of the heart and soul, poetry of spiritual understanding, poetry of the profound insight and exalted inspiration, poetry of true sympathy with man and communion with God.

Source: Pryse, W. S. The Prayer Of Moses. The Herald and Presbyter, Vol. XCIII, No. 29 (July 19, 1922), pp.5−6.

Notes.

  1. Smith, William (Ed.), ‘Psalms, Book of’, Dictionary of the Bible, Hartford: Scranton Co., 1908. (p. 775)

 

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Your Greatest Psychological Enemy

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Dorees engler

Today my readings took me to St. Paul’s second letter to the Thessalonians, and an interesting passage where he warns them against what he calls the great Rebel (2 Thess. 2:3) This is in a modern (Jerusalem Bible) translation. The King James Version renders the Greek expression (anthropos hamartia) as that man of sin. Usually I am wary of modern translations, but here one suspects that the international team of scholars who translated the Jerusalem Bible had good grounds for their more evocative choice of words.

In any case this reading serves as a welcome stimulus to address a topic I have too long delayed. I wish to call attention to the reality of this great Rebel as a psychological phenomenon , and as a major obstacle to human happiness.

Now as to whether Satan, in the traditional sense, exists or not does not concern me here. What is of concern is a satanic principle as it exists within the psyche of each individual. That I am convinced does exist.   And it is this inner satanic principle which is, I believe, our most immediate concern, and perhaps ultimately our greatest adversary and obstacle to well-being.

What is the evidence for this? To begin with, I call attention to the psychological theories of Carl Jung. Jung’s theories are not always right, and much of what he wrote is either inconsistent with — or has been interpreted (perhaps wrongly) in ways that make it inconsistent with — Christianity. However, points of incorrectness or disagreement should never make us hesitate to accept whatever else is true and useful. And there is indeed much true and useful in Jung’s theories.

In this case, Jung’s theories make a very strong case that the Bible, as well as the sacred writings and myths of all cultures, (1) can be interpreted psychologically, and (2) that this can be done more or less along the same lines as one interprets dreams psychologically.

One proviso or explanation must be made immediately: to say that the Bible can be interpreted psychologically in no way denies that it has other levels of meaning. Most importantly, it does not deny that the New Testament is literally true. (Whether the Old Testament is literally true is, of course, another matter.) Thus, rather than detract from the grandeur of the Bible, this view actually enhances it: it allows that God, the Supreme Author, uses all modes of meaning which literature may carry — literal and symbolic — to communicate with our souls.   But having stated this, I will not further defend the premise here, having done so elsewhere. In any case, many readers will be willing to accept this key premise prima facie.

A corollary of this premise is that each figure in the Bible has some counterpart, and thus serves as a symbol for some part or process of the individual psyche. Again, many, especially those already familiar with Jungian theory, will accept this without further explanation. It is a standard element of psychological interpretation of dreams, as well as of mythology, art and literature.

However, from the preceding, fairly unimpressive propositions, logic leads us necessarily to a momentous one: this means that the figure of Satan — or the great Rebel — must also correspond to something within the individual psyche.

If true, this is a huge concern. It means that, at virtually all times, in whatever we do or think, in whatever way we seek to improve ourselves on the road of virtue, or to love others, or to contribute to a better word, something within us opposes our efforts. Moreover this energy, force, or principle of opposition is extremely strong, crafty, utterly callous and unloving, devoid of virtue, and, in every way corresponds to the figure of Satan in the Bible!

Evidence of the reality of this adversarial principle can be found in ancient philosophy. I refer, in particular, to the writings of the Jewish Middle Platonist, Philo of Alexandria (c. 25 BC–c.50 AD). Philo is most famous for his complex and amazingly astute psychological interpretations of Genesis and Exodus. However in the process of his interpreting Scripture he contributed quite a bit of philosophical and psychological theory as well. In particular, Philo sees human nature as containing two opposed energies — one salvific and salutary, which he calls soteria (so-tay-ree’-ah; the Greek work for salvation), and the other, its antithesis: a destructive force, which he calls phthorá (fthor-ah’; Liddell-Scott; Strong G5356).

Even this much is quite valuable to know. Now we have a name for this opposing principle, our great enemy: phthorá. This is a great advance over not having a name, in which case we must simply experience the effects of this force. With a term, however, we have the ability to form a definite concept, to associate that concept with other concepts, and to think rationally and productively about it.

There would appear to be at least a vague connection between this negative principle and Freud’s concept of death wish, or thanatos. However, for reasons I won’t go into here, I think that phthorá is something more — and more problematic for us — than the Freudian death wish.

As would be expected for something of such vital and fundamental psychological importance, this principle is represented in the world’s mythologies. In Greek mythology, for example, it corresponds to the god Typhon, a many-headed serpent of inconceivable strength and virulence, who is also the god of storms (hence our word, typhoon.)

Each of us is concerned, both each day and moment to moment, with constructing a stable, integrated personality. This corresponds to the state of unity or harmony discussed in my previous article on the monomyth of fall and restoration. Phthorá is that force within us which actively seeks our fall, and, once we’ve fallen, prevents us from rising again to wholeness.

At a phenomenological level, this is experienced as disturbing thoughts which agitate our mind, and distract us from positive, creative, loving and productive cognition. In a very real sense, at least phenomenologically speaking, life is virtually the same as clear and whole awareness of our outer and inner experience. If we look at a meadow and our mind is tranquil, we see the beauty, the details —we are alive to it. The more our mind is agitated, the more our experience comes to approximate semi- and even un-consciousness — and, in that degree, we are only partly alive. In a state of complete mental agitation we could be said to be dead, in the sense that, if we are conscious at all of our surroundings or inner life, the mental impressions are devoid of vitality and vividness (i.e., of life)

I wish to do no more here than to expose this deadly foe by naming him (or her or it). Knowing phthorá exists alone will not stop it. But better to know your foe than to let it wreak havoc unobserved.

I would only add a few additional points:

  1. As already noted, this force is opposed by soterias, the principle of self-actualization, which is stronger. In Christianity, Jesus Christ corresponds to (among having other meanings and levels of reality), or perhaps is, soterias. This means that remedy for phthorá is to be found in the complex system of mythos, religion, psychology and philosophy that surrounds the figure of Jesus Christ.
  1. There is possibly some legitimate reason, biologically and/or psychologically, for the existence of phthorá. Perhaps goodness needs an adversary to stay in trim and so that we can grow in virtue. Nevertheless, in this case a little goes a long way: if we need the devil, keep it chained, well guarded, and hopefully with Jesus Christ standing on its head.
  1. Again, it is very important to recognize how this force operates within us. Otherwise (as Jung pointed out), there is a strong tendency for us to project our own satanic tendencies onto others. Our great enemy, adversary and antagonist is within.   Whatever harm anyone else can do us is negligible in comparison with the ferocity and malice of this opponent.
  1. In keeping with everything said here, it follows that there is a serious danger our identifying with this principle, of becoming it. This, in fact, happens routinely. It occurs, for example, when we become so harshly condemning of others that we literally take the attitude of an avenging angel towards them. To take an example from today’s news, political conservatives may condemn progressives, angrily denouncing them and insisting they are great sinners, etc. But in doing this, in relinquishing the reign of love and goodness in their psyche, they become literally possessed by phthorá. And, of course, the exact same can be said of progressives who condemn, rather than try to engage or reason with conservatives.   But this is only an example; a hundred others could serve equally well as illustrations.

The Monomyth of Fall and Salvation

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The Monomyth of Fall and Salvation

Gustave Dore - Banishment of Adam and Eve

(A summary appears following the article.)

We address here what can be termed the monomyth of fall and salvation. By monomyth we mean a core myth that is expressed in different forms by different cultures. By fall and salvation here we do not mean so much the ultimate eternal destiny of a soul, but a cycle which recurs frequently within ones life — perhaps even on a daily basis.

We borrow the term monomyth from the writings of the noted mythographer, Joseph Campbell. Campbell (1949) explored in detail a different, but related and somewhat overlapping monomyth, which we might call the heroic quest. The heroic myth somewhat neglects the question of why the hero needs to go on a quest to begin with; it’s as though the quest is the result of someone else’s difficulties or negligence. The fall and salvation monomyth, on the other hand, pays much more attention to moral failing of the protagonist as causing the need for redemption.

In any case, it is vital to understand that our approach here is psychological more than religious in the traditional sense. That is, the goal here is to examine this myth in a way that would be of interest to religious and nonreligious readers alike. We take it as axiomatic, that is, that if there is such a thing as spiritual salvation in the sense of obtaining a propitious afterlife or immortality of soul, that this is congruent and consistent with the nearer task of obtaining psychological and moral well-being in this life. In short, then, it is the loss and re-attainment of an authentic psychological well-being that is our present concern.

We wish to be exceptionally brief here — and therefore extremely efficient — for the following reasons. First the present is not so much a self-contained work as much as one intended to serve as a reference or appendix for future articles that will discuss moral fall and salvation from a psychological viewpoint. Second, because it is likely this concept has appeared multiple times in the previous literature; unfortunately, partly due to its interdisciplinary nature, it is not immediately evident what the major touchstones of this literature are (besides those which are cited herein.) As new relevant references are encountered, they will be added to the References below.

Our initial premise is that myths express and communicate certain psychological and existential themes. These themes are of vital importance to individual welfare and to the integrity of society, but they either cannot be clearly stated in explicit, rationalistic terms or there is some reason not to, and they are instead expressed in metaphorical or symbolic terms via myth. In some sense, myths constitute a cultural ‘manual of life.’

A corollary is that in the degree to which the existential concerns of all human beings are the same, then the myths of different times and cultures reflect these common concerns and are structurally similar. This is helpful because our situation is then analogous to having multiple roadmaps of some terrain. Just as no single map is fully complete, accurate, and decipherable, neither is any single myth. Additional maps enable us to fill in gaps in some other map. The same principle applies to myths.

Structure of the Monomyth

The basic features of the monomyth of fall and salvation can be characterized as follows:

monomyth-fall-salvationFigure 1.  The Monomyth of Fall and Salvation

  1. In their interior life, human beings characteristically go through a recurring cycle — which we can call an ethical cycle. By ‘ethical’ here we mean in the broad sense of that which pertains to happiness and choices in ones way of life. We do not mean the narrower sense of ethical as pertaining only to proper or normative social actions (e.g., business or professional ethics).
  2.  At least initially we can define this cycle by four characteristic parts or landmarks. To begin we can imagine a person in a state of happiness. We will adopt provisionally and without much comment the widely accepted view of Abraham Maslow (1968, 1971) that the most significant moments of happiness correspond to certain peak (relatively short and intense) and plateau (somewhat more sustained, if less intense) experiences. Happiness here is not just emotional, but also implies feelings of fulfilment, satisfaction, and meaning, and enhanced cognitive function (including moral, intellectual, and aesthetic abilities). These states are the basis on which we could even imagine something like a paradise or Garden of Eden. Maslow and others have written extensively on characteristic features of these peak and plateau experiences. Of special interest to us here, however, are two features: (1) a sense of unity, such that one feels an absence of internal conflict, with all elements of oneself at peace, harmonized, and ‘pulling together’; and (2) feelings of reverence, piety, sacredness, humility, gratitude, and dependence on a higher power or something much greater than ones own ego. In the Christian tradition this is called the state of grace.
  3. These states, however, are impermanent. If we do attain such a ‘high’, the inevitable result is that we will eventually experience a fall or descent to a less happy and exalted condition. The fall may begin imperceptibly, but it typically progresses to such a point that we are not only aware of, but saddened by our lost paradise. Again, in Christianity this is sometimes called a fall from grace.
  4.  When the awareness and sadness over our lost happiness become sufficiently acute, and when the various life problems associated with being in an unhappy and conflicted state accumulate, there comes the turning point. We could call this, following St. Paul, the metanoia, literally, the change of mind. After this point our principle concern is to regain the state of lost happiness. Whereas before we were in the phase of the fall, now we are in the movement of ascent.
  5. Within the Platonic and the Christian traditions, three very broad phases or aspects of this ascent are called the (1) purification, (2) illumination, and (3) unitive phases. We can accept these as at least provisionally plausible, provided we don’t insist that these always occur in the same order and without overlapping. It might be more accurate to call these three aspects rather than stages of ethical ascent. Principles of process symmetry suggest a possible corresponding three-fold movement in the descending phase: progressive impurity, darkening or loss of illumination, and disunity and conflict.

That something like does in fact characterize the human condition can be deduced from many modern personality theories, the evidence of traditional religion, literature and art, common language and figurative expressions, and individual experience.

Jungian Personality Theory

The monomyth of fall and salvation is very similar to a model of cyclical personality dynamics advanced the Jungian writer Edward Edinger in a series books (e.g., 1986a, 1992, 1994); many of his works explicitly address this model in the context of myths and religion.

For Edinger (who is basically following Jung here) this cycle involves the relationship of the ego to a much greater entity, the Self. The ego is our empirical self, our conscious identify. The Self in Jungian psychology includes our conscious mind, the unconscious, our body, our social life, our spiritual soul, and all facets of our being. In many respects, the Self in Jungian theory has features which are customarily ascribed to God. It is mysterious, sacred, numinous, and very powerful.

edinger-cycle-adaptedFigure 2. Cycle of ego-Self separation and union (adapted from Edinger, 1992, p. 5)

Edinger describes a characteristic cyclical process of personality dynamics in which the ego alternates between phases of being more united with, and separate from the Self. The process, which recurs throughout life, could better be described as “spiral” rather than circular per se, because it allows for cumulative overall personality development.

edinger_ego-self-axis-adapted

Figure 3. Gradual separation of the ego from the Self (adapted from Edinger, 1992, p. 5)

The unitive state (leftmost panel in Figure 3) in the Jung/Edinger framework is one in which the ego subordinates itself to, and maintains an attitude of humility towards the Self. The ego receives direction from the Self by intuitions, inspirations, and perhaps dreams, and is guided by them.

The fall occurs, according to this view, when the ego no longer looks to the Self for guidance and direction. As it relies more and more on itself, the ego may become a virtual tyrant or dictator, seeking its own narrow interests and following a distorted view of reality. (Edinger calls this state ‘ego inflation’. ) Once headed in this direction, the person inevitably experiences progressively more unhappiness, accompanied by more pronounced, ineffective attempts by the ego to salvage things. In the later stages, the personality is marked by symptoms of conflict, neurosis, anxiety and neurosis, etc.   Eventually problems become sufficiently acute that the ego sees further progress along the same trajectory as impossible. A personality crisis ensues, which can be resolved only by the ego’s regaining a sense of proper humility (Edinger, 1986b). Thus chastised it must then begin the upward ascent.

We should, however, note peculiarities and potential biases of the Jungian framework, lest we too naively accept it in its entirety. Jung was much influenced by Nietzsche. To put the matter briefly, Jung (and Edinger) are Nietzschean in their reaction against the Apollonian elements of religious orthodoxy and classical philosophy, and in their overemphasizing the Dionysian elements of self-will and unrestrained personal freedom. As a result, it is hard to find much more than lip service paid by Jung or Edinger to any concept of virtue ethics. Instead they have a kind of neo-Gnostic orientation in which one is saved more by esoteric knowledge than by genuine moral reformation or renewal — or, for that matter, by any form of self-culture that requires work and discipline.

Nevertheless this example suffices to establish that there at least one plausible psychological basis for the fall/salvation monomyth, that it corresponds to something very basic and important in the human condition, and is something universal. We would therefore expect it to find expression in myths and religions across cultures.

Some examples will serve to illustrate the nature of the monomyth. We could look to virtually any culture or religion for suitable examples, but for brevity and convenience we will restrict attention to two here: the Bible, and ancient Greek myth, literature and philosophy.

The Bible

In the Bible the monomyth is presented continually and at many levels: in the lives of individuals, in the history of the Jews, and relative to all humankind. Indeed the Bible as a whole is, as it were, an epic portrayal of the monomyth that extends from the fall of Adam and Eve and their banishment from the Garden of Eden to the restoration of the Tree of Life and a soul’s attainment of the New Jerusalem in the final book, Revelation. The monomyth is the essential message of the Bible: to live in union with God or with God’s will, once in the state not to fall, and if fallen, to regain it.

The clearest portrayal of the descending arc is of course the fall of Adam and Eve. The psychological significance of this story has long been known to religious writers. It was thoroughly explained even before the Christian era by the Jewish Platonist philosopher Philo of Alexandria (Uebersax, 2012), who influenced such major Christian exegetes as St. Ambrose and St. Augustine in the West, and St. Gregory of Nyssa in the West (just to name a few figures).

We find in the story of Adam and Eve not simply a turning away from God, but a complex psychological process which also involves a deliberate turn towards self-will, and a re-ordering of interests which mistakenly places sensual concerns above pursuit of higher, spiritual, moral, and intellectual goods and pleasures. The motif of the fall is recapitulated frequently throughout Genesis — for example in the stories of Cain, the flood, and the tower of Babel.

The exodus and wandering of the Jews as they are liberated from bondage to the Egyptians (symbolizing a mind dominated by passions), their wandering in the desert, and their eventual arrival in the Promised Land represents the upward arc of the monomyth.

As the Old Testament continues, the Jews or individual figures are continually falling (e.g., worship of idols, David’s adultery), and being called back to the upward journey by prophets.

Again, the motif of fall and salvation permeates the New Testament. There the central concept of the kingdom of heaven can, at the psychological level, be understood as basically corresponding to the state of grace. Virtually all of Jesus’ parables address the monomyth and its phases or aspects. A particularly good example of the complete monomyth, including fall and restoration, is the parable of the Prodigal Son (Luke 15:11–32).

Greek Mythology, Literature and Philosophy

Similarly, the monomyth is found throughout Greek myth and literature. Its falling arc is symbolized by the ‘Ages of Man’ in Hesiod’s Works and Days (106–201), which describes a progression of historical epochs from a past Golden Age, through increasingly less noble Silver, Bronze, and ‘heroic’ ages, to the present, fallen, Iron Age. Here we see the characteristic Greek motif in which humility, union with God, and direction by God’s will is associated with happiness and harmony, but man’s pride (hubris) leads to a fall, conflict, and suffering. It seems universally agreed that Hesiod borrowed or adapted this myth from earlier Middle Eastern, Indian, or perhaps Egyptian sources (see e.g., Woodard, 2009). Just before this section Hesiod supplies another fall myth — that of Prometheus, Epimetheus, and Pandora (42–105).

The Iliad and the Odyssey taken together comprise a complete monomyth. The events of the Iliad begin with the famous Judgment of Paris, which thematically parallels fall of Adam and Eve. At the instigation of Strife (who assumes the devil’s role), and under circumstances involving a garden and apples, Paris, prince of Troy, is asked to judge who is fairest: the voluptuous Aphrodite, the domestic Hera, or the brave and wise Athena. Being bribed Aphrodite by the promise of a romance with the beautiful Helen, Paris chooses Aphrodite as fairest. He thus wins Helen. But since Helen is already married to Menelaus, king of Sparta, this leads to war between the Greeks and Trojans. In short, the story’s theme is that when Paris (symbolizing us), choose pleasure over virtue, the result is a war — and in fact a long, terrible one.

The upward arc of the Homeric cycle is symbolized by the Odyssey. There the protagonist, Odysseus, after the Trojan War ends, must undergo many difficult trials before finally returning to his homeland, where he is reunited with his wife, father, and countrymen, and lives in peace.

Amongst the tragic poets — Aeschylus, Sophocles and Euripides — the peril of hubris is, of course, is a staple motif.

Virtually all of Plato’s dialogues might be construed as, in one way or another, concerned with the monomyth — especially the upward movement (anagogy) of the soul brought about through philosophy (love of Wisdom), and moral and mental renewal. This is particularly clear in the many myths Plato employs, especially in the Cave Allegory of the Republic and the Chariot Myth of Phaedrus.

Similarly the hierarchical metaphysical system of the Neoplatonist, Plotinus, with its emphasis on the reciprocal movements of emanation and return, could be understood as a metaphor for the ethical/psychological monomyth (Fleet, 2112; Hadot, 1998, 2002).

Summary and Conclusions

The purpose of this article could be understood as to survey the vast and complex array of data which constitute the great myths of humanity, and to bring into focus one part: the portrayal of a core psychological dynamic which we may at least provisionally call the cyclical process of fall and salvation. We have proposed, based on the frequency with which this monomyth is encountered, that it must logically express some core existential concern of human nature. It is universal in that people in every culture and condition must grapple with it. Because it symbolizes something that is psychologically real, we should be able to understand it by studying it in terms of scientific cognitive and personality psychology.

To accept that the monomyth expresses core psychological concerns does not, per se, commit us to any particular theological or doctrinal position. It is fully compatible with a religious or a non-religious view of man. That is, what a religious person may call “following God’s will” is evidently some experiential and phenomenological reality. An atheist may accept the reality of this subjective experience and simply conclude that the person is ‘merely’ following their higher unconscious, or, say, their right brain hemisphere (McGilchrist, 2009).

But in any case, the cultural evidence of the monomyth suggests that human beings have traditionally associated such a state of pious humility as corresponding to perhaps the greatest happiness and psychic harmony obtainable. It is the height of hubris to disregard our myths and traditions simply because they originate in a religious climate that may no longer be fashionable amongst some segments of the intelligentsia.

Moral philosophers and cognitive scientists alike should scientifically study religious mythos — and in particular that concerning fall and salvation. By this the former will gain deeper understanding of man and the nature of religious salvation. The latter will gain insight into phenomenological realities that cannot be ignored if we are to have any effective science or technology of human happiness.

1st draft

References

Campbell, Joseph. The Hero with a Thousand Faces. Princeton, 1949.

Edinger, Edward F. The Bible and the Psyche: Individuation Symbolism in the Old Testament. Toronto, 1986a.

Edinger, Edward F. Encounter With the Self: A Jungian Commentary on William Blake’s Illustrations of the Book of Job. Toronto, 1986b.

Edinger, Edward F. Ego and Archetype. Boston, 1992.

Edinger, Edward F. The Eternal Drama: The Inner Meaning of Greek Mythology. Boston, 1994.

Fleet, Barrie. Plotinus: Ennead IV.8: On the Descent of the Soul into Bodies. Las Vegas, 2012.

Hadot, Pierre. Plotinus:The Simplicity of Vision. Trans. Michael Chase. Chicago, 1998.

Hadot, Pierre. What is Ancient Philosophy? Trans. Michael Chase. Cambridge, MA, 2002.

Jung, Carl G. The Archetypes and the Collective Unconscious. R.C.F. Hull, Trans. Collected Works of C. G. Jung, vol. 9, part 1. Princeton, 1959 (repr. 1969, 1981).

Jung, Carl G. (author); Segal, Robert Alan (editor). Jung on Mythology. London, 1998.

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.

McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World. New Haven, 2009.

Uebersax, John S. Psychological Allegorical Interpretation of the Bible. Paso Robles, CA, 2012.

Woodard, Roger D. Hesiod and Greek Myth. In: Roger D. Woodard (ed.), The Cambridge Companion to Greek Mythology, Cambridge, 2009, pp. 83–165.

Hallowed be Thy name, Thy kingdom come

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Jesus
In the English language version of the Lord’s Prayer there is a tendency to consider as connected the two phrases, Thy kingdom come and that which follows, Thy will be done. This is partly so because, like a couplet, these two phrases have identical meter and the last syllables rhyme, at least approximately.

However in consulting the commentaries of Church Fathers on the Lord’s Prayer, the view instead emerges that the phrase Thy kingdom come is more naturally linked with the preceding Hallowed be Thy name to form a unitary concept.

Why?

Consider when it is that we best and most naturally praise and thank God. Is it not in our moments of greatest joy and happiness? When some unexpected windfall occurs, do we not exclaim, or literally gush, “Thank you God!”, even, if in public, letting everyone around witness? Anyone seeing this understands exactly how we feel. There is nothing contrived or artificial. It is a natural expression of extreme, consummate happiness.

Therefore when we pray Hallowed be thy name we say in few words what might be expanded as follows: “Please let me experience true joy, happiness, and bliss, and with such fullness that it would cause me, being perfectly satisfied in the moment, to wish to hallow Thy name by giving sincere, spontaneous thanks and praise.”

Notice also how much more such spontaneous, heartfelt exclamation of thanks and praise glorifies God, that is, hallows God’s name, more than merely reciting a prayer with labored effort, even though that may be quite sincere. No, if we truly wish to most praise God’s name, then we must wish to have joy and happiness, for this makes our desire to hallow God’s name the greatest. Our happiness, which is itself evidence of God’s supreme love for us, and the thanks and praise this elicits, glorifies God.

This is an important insight. For how much better it is to pray for what we truly desire (i.e. happiness), and how much more strong such authentic prayer may be, rather than to merely make ourselves pray for what we believe we ought to pray for!

But then consider how the only way we can reach such states of happiness is when we surrender control, letting go of myriad forms of ego-drivenness, and let ourselves instead be guided by the Holy Spirit; and so inspired by grace, do God’s will, and by that to discover to our delight that what we have done brings some happy outcome. Previously we considered the suggestion that this surrender to the guidance of God is the main meaning of the kingdom (i.e., reign, kingship, rule, dominion) of God, a detail evident in other languages but somewhat obscured in English.

Therefore these two phrases, Hallowed be Thy name and Thy kingdom come are linked to form a unitary concept. [1] The desired end is stated first, and then the means: the end is to reach a condition of true happiness, and the means to discern and follow God’s guidance. We pray for these not in an abstract or remote sense, but for them to happen now, today, this hour or moment if possible. We pray to return to the condition which we may call, without trying too hard to define it precisely, the state of grace.

An ancient and rare manuscript tradition (see e.g., here) has a variant form of the Lord’s Prayer as given in Luke’s Gospel (Luke 11). In place of Thy kingdom come it reads, “May Thy Holy Spirit come upon us and purify us.” This supports our view, shared by St. Gregory of Nyssa [2] among others, that to pray Thy kingdom come is in essence the same thing as to pray, Come Holy Spirit.

first draft: 15 September 2014 (please excuse typos)

Notes

  1. The words which follow, Thy will be done, would then be understood as linked with on earth as it is in heaven. We may address the significance of this another time.
  2. Graef, Hilda C. (editor, translator). Gregory of Nyssa: The Lord’s Prayer, The Beatitudes. (Ancient Christian Writers, No. 18). New York: Paulist Press, 1954. (pp. 52–53, 56).

Thy Kingdom or Thy Kingship Come – What Does Basileia in the Lord’s Prayer Mean?

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media-527672-2 There is an important issue with the English language version of the Lord’s Prayer. Specifically, the phrase Thy Kingdom come might be more accurately given as “Thy Reign come.” Alternatively, Rule, Kingship, Dominion, or Sovereignty are arguably better translations of the Greek word here, which is Basileia (Βασιλεία). There is a major difference between a Kingdom and Reign or Rule. The former is a thing, a place; the latter imply an action or process. What we are praying for, in particular, is that God will govern our will and soul; that we are morally purified, cleansed of egoism, so that God reigns. The word “Kingdom” has this psychological meaning only obliquely. Actually I think both meanings are implied by Basileia, but “Kingdom” loses the important psychological sense. A few minutes after writing the above, I found the following confirmation in note to St. Gregory of Nyssa’s sermons on the Lord’s Prayer: “Basileia, the word for kingdom is the same as that for kingship in Greek. The argumentation from “Thy Kingdom come” to the sovereignty of the Holy Spirit can therefore not be adequately reproduced in English, as it depends on the double sense of the one Greek term.” (Graef, 1954, n68, p. 187) St. Gregory of Nyssa’s association of the Kingdom with the Holy Spirit is based on a rare variant of Luke 11:2 he quotes which has “May Thy Holy Spirit come upon us and purify us,” in place of Thy Kingdom come. Reference Graef, Hilda C. (translator). St. Gregory of Nyssa: The Lord’s Prayer, The Beatitudes. (Ancient Christian Writers, No. 18). New York: Paulist Press, 1954.

Written by John Uebersax

July 21, 2014 at 11:38 pm

What is the Platonic Form of Jesus Christ?

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jesus-christ-pics-2001

Here is a thought experiment, one with the potential to be a contemplative or devotional exercise.

We know that in Platonism, God can be thought of as the Form of the Good – that is, as the ultimate Form, Ideal, Essence, or Archetype of which all good things partake, and also the Form which is hierarchically higher than the other high-level Forms of Beauty, Truth, Virtue and Excellence. (This does not suppose that God is *only* the Form of the Good.  God may be more, something beyond all categories, even beyond Being itself –an unknowable ‘One’, as in Neoplatonism, but this is a different issue.)

Recall also that for Plato (as in Diotima’s speech of Symposium 210a–212c), one may, by an ascending contemplation of Forms, arrive at a vision of the highest Form, the Form of the Good (beatific vision).

This suggests: (1) our concept of ‘Jesus Christ’ is also associated with a Form of an extremely high order; and (2) we may achieve a vision of this Form by a similar kind of ascending contemplation, from lower and higher Forms. (We place ‘Jesus Christ’ in quotes because, among other things, Jesus Christ may *be* this Form, and it would be redundant to speak of a Form of Itself.)

In keeping with the provisional nature of this exercise, I will here only suggest some of the Forms that may be relevant to consider.  That is, our concept of ‘Jesus Christ’ is associated, for example, with all of the following Forms; that is, the epitome of all these:

  • Savior, Deliverer
  • Mediator, Advocate
  • Christ, Anointed, Messiah
  • Prince of Peace
  • Son of God
  • Son of Man
  • Bread of Life
  • Friend
  • Shepherd
  • Physician
  • Counselor
  • Educator
  • Judge
  • Captain
  • King
  • High Priest
  • Agriculturist, Vine-tender
  • Pantacrator (Almighty Ruler)
  • Gate, Way, Truth
  • Light
  • Author of Light
  • Light of Day
  • Life
  • Love
  • Our Hope
  • Morning Star
  • Source of Living Waters
  • Word of God
  • Cornerstone
  • Power of God
  • Wisdom of God
  • Elder Brother
  • Emmanuel (‘God is with us’)
  • Conqueror, Victor
  • King of Righteousness
  • King of Glory
  • Most High

Contemplating the meaning of each of these individually, one may potentially discover related groupings and higher-order Forms.  And higher than all these individual and higher-order Forms, would be a highest Form.  So potentially, by following Plato’s method one could glimpse this highest order Form of ‘Jesus Christ’.

Jesus Christ as the Principle of Self-Actualization

One initial observation might be that several of the attributes or titles above (Physician, Agriculturist, Savior, etc.) constellate around a higher-order Form or principle that involves guiding, developing, nurturing, and bringing to fruition the human soul and all of Creation.  In this sense, Jesus Christ would be, among other things, the Archetype of self-actualization — the essential principle by which all things progress and achieve their intended end or telos.  Thus, just as an acorn is brought by Nature to its telos of being an oak tree, so too the human soul achieves its telos through the wisdom, guidance,  and power of Jesus Christ.  Human self-actualization in this sense does not mean something a person does personally; the self does not actualize itself, as in the theories of certain humanistic psychologists, but, rather, the self is actualized through by agency of Jesus Christ.

Forms here may also help us to understand the relationship of Jesus Christ to the individual soul, that is, how Christ can be both something within the soul, part of it and part of ourselves, and yet different and distinct from ourselves.  Jesus would be the universal Form/Archetype of self-actualization, and our souls would individually instantiate the Archetype (according to whatever the mechanism is by which Forms instantiate — say as an emanation, image, reflection, etc.)  By such a view, salvation would in part consist of our ego conforming itself to the self-actualizing or Christ principle, which is perhaps already within the soul (i.e., part of the Image of God which each soul contains).  In its salvation, the ego, instead of devoting itself to seeking transient pleasures or following its own schemes, would itself become an anti-type (i.e., an ‘image’, loosely speaking) of Jesus Christ in his role as the self-actualizing principle.

Note that this is positing three levels:  (1) Jesus Christ as the Archetype of self-actualization; (2) a self-actualization principle within the soul, which is an image of the Archetype; and (3) the ego being gradually re-organized around the self-actualizing principle, itself then also becoming an image of the Archetype.  The ego, that is, both is the recipient of self-actualization, and, eventually, also becomes itself an agent of it.

We might also observe that, of the traditional Platonic triad of Truth (Intellectual Goodness), Beauty (Aesthetic Goodness) and Justice (Moral Goodness), Truth and Justice are well represented amongst those roles traditionally associated with Jesus Christ. Beauty is less well represented.  We have become accustomed to seeing Jesus Christ as Judge and Logos; yet are less prone to think of Him as Artist, Conductor, or Gardener. Perhaps this suggests an important direction of growth for modern Christianity.

Written by John Uebersax

December 4, 2013 at 4:15 pm