Archive for the ‘Stoicism’ Category
Seneca on our Guardian Angel?
SENECA the Younger was, in philosophical orientation, a Roman Stoic. But it seems fair to say his was an eclectic Stoicism. (For example, one of the philosophers he quotes most often was Epicurus, the founder of Epicureanism.) This letter to his friend Lucilius discusses a divine spirit within us, functioning as some combination of Higher Self, spiritual conscience, Guardian Angel and agent of God. Regardless of its exact nature, Seneca implies that if we treat it well, it will treat us well.
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Seneca to Lucilius, Letter XLI. On the God within Us
[1] You are doing an excellent thing, one which will be wholesome for you, if, as you write me, you are persisting in your effort to attain sound understanding; it is foolish to pray for this when you can acquire it from yourself. We do not need to uplift our hands towards heaven, or to beg the keeper of a temple to let us approach his idol’s ear, as if in this way our prayers were more likely to be heard. God is near you, he is with you, he is within you.
[2] This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God. Can one rise superior to fortune unless God helps him to rise? He it is that gives noble and upright counsel. In each good man
A god doth dwell, but what god know we not. [Vergil, Aeneid, viii. 352]
[3] If ever you have come upon a grove that is full of ancient trees which have grown to an unusual height, shutting out a view of the sky by a veil of pleached and intertwining branches, then the loftiness of the forest, the seclusion of the spot, and your marvel at the thick unbroken shade in the midst of the open spaces, will prove to you the presence of deity. Or if a cave, made by the deep crumbling of the rocks, holds up a mountain on its arch, a place not built with hands but hollowed out into such spaciousness by natural causes, your soul will be deeply moved by a certain intimation of the existence of God. We worship the sources of mighty rivers; we erect altars at places where great streams burst suddenly from hidden sources; we adore springs of hot water as divine, and consecrate certain pools because of their dark waters or their immeasurable depth.
[4] If you see a man who is unterrified in the midst of dangers, untouched by desires, happy in adversity, peaceful amid the storm, who looks down upon men from a higher plane, and views the gods on a footing of equality, will not a feeling of reverence for him steal over you? Will you not say: “This quality is too great and too lofty to be regarded as resembling this petty body in which it dwells? A divine power has descended upon that man.”
[5] When a soul rises superior to other souls, when it is under control, when it passes through every experience as if it were of small account, when it smiles at our fears and at our prayers, it is stirred by a force from heaven. A thing like this cannot stand upright unless it be propped by the divine. Therefore, a greater part of it abides in that place from whence it came down to earth. Just as the rays of the sun do indeed touch the earth, but still abide at the source from which they are sent; even so the great and hallowed soul, which has come down in order that we may have a nearer knowledge of divinity, does indeed associate with us, but still cleaves to its origin; on that source it depends, thither it turns its gaze and strives to go, and it concerns itself with our doings only as a being superior to ourselves.
[6] What, then, is such a soul? One which is resplendent with no external good, but only with its own. For what is more foolish than to praise in a man the qualities which come from without? And what is more insane than to marvel at characteristics which may at the next instant be passed on to someone else? A golden bit does not make a better horse. The lion with gilded mane, in process of being trained and forced by weariness to endure the decoration, is sent into the arena in quite a different way from the wild lion whose spirit is unbroken; the latter, indeed, bold in his attack, as nature wished him to be, impressive because of his wild appearance, – and it is his glory that none can look upon him without fear, – is favoured in preference to the other lion, that languid and gilded brute.
[7] No man ought to glory except in that which is his own. We praise a vine if it makes the shoots teem with increase, if by its weight it bends to the ground the very poles which hold its fruit; would any man prefer to this vine one from which golden grapes and golden leaves hang down? In a vine the virtue peculiarly its own is fertility; in man also we should praise that which is his own. Suppose that he has a retinue of comely slaves and a beautiful house, that his farm is large and large his income; none of these things is in the man himself; they are all on the outside.
[8] Praise the quality in him which cannot be given or snatched away, that which is the peculiar property of the man. Do you ask what this is? It is soul, and reason brought to perfection in the soul. For man is a reasoning animal. Therefore, man’s highest good is attained, if he has fulfilled the good for which nature designed him at birth.
[9] And what is it which this reason demands of him? The easiest thing in the world, – to live in accordance with his own nature. But this is turned into a hard task by the general madness of mankind; we push one another into vice. And how can a man be recalled to salvation, when he has none to restrain him, and all mankind to urge him on? Farewell.
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Bibliography
Gummere, Richard Mott. Seneca: Moral letters to Lucilius (Epistulae morales ad Lucilium). 3 vols. Loeb Classical Library. 1917−1925. vol. 1. Letter 41.
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Beyond Stoicism
THE INTEREST shown in Stoicism in recent years has some definite pluses. One is that it shows people are finding the Freudian and other reductionist systems of materialist psychology insufficient for finding moral direction, personal satisfaction and happiness. Another is that it’s helping people to wake up to the beauties of Greek and Roman philosophy. Consider that before this Stoic revival, the prevailing attitude in university Psychology Departments was that nothing important had been written on human psychology before William James.
Nevertheless, I suspect that once they read and absorb all the excellent things Stoicism has to say about psychology, ethics, and the human condition, many will ultimately find something lacking. Stoicism excels in technical definitions and minute analysis of cognitive operations. But, ultimately, it fails to satisfy the deepest yearnings of the heart.
Platonism (which we may here to consider to include Neoplatonism) does more to satisfy these deep yearnings. Like Stoicism, it emphasizes the acquisition of virtue and the pursuit of dispassion (apatheia and/or ataraxia). But, unlike Stoicism, Platonism does not see apatheia as an end in itself, but rather as a means to an end: once the passions are quieted, the mind, now calm and still, can gain insight into deeper realms of truth. From dispassion it proceeds to theoria and noesis — the contemplation of Eternal Verities. From this contemplation the soul begins to learn important truths of its own nature, such as that (1) it is immortal, and (2) its destiny is to find fulfillment by degrees in ‘becoming godlike insofar as possible.’ The Platonist also seeks to ascend to a direct encounter with the Good, the source of all Truth and Beauty – which it cannot help but love.
But from this it is obvious that a still greater degree of personality development may occur: to make love of the Good – God – the central purpose of ones life. This is the realm of religion. Hence, while we have sketched this only in the broadest of strikes, the idea is that a natural progression would be from Stoicism, to Platonism, to religion.
These three correspond fairly well to the traditional stages of ascetico-mysticism, i.e., those of purgation (Stoicism), illumination (Platonism) and union (religion). In each later stage, the benefits of earlier stages are retained and built upon. Hence the Platonist may still be a Stoic, and the saint still a Stoic and a Platonist.
If we were to select as most important one thing that distinguishes a Christian from a Stoic, it is that the Christian recognizes a personal, loving God. Both the Christian and the Stoic may take as the ethical summum bonum or rule of life the accommodation of personal will to a higher will — to God’s will, for the former, and to Nature (or the Law of Nature) for the latter. The Stoic, moreover, may also understand Nature to be God — but not a personal God. Hence, while it may seem that the goals of the two are similar or the same, the way they seek to accomplish this are extremely different. The Stoic must rely on his or her own will to accomplish the abrogation of personal will! It is a matter of individual effort only. Hence, ironically, the struggle to achieve Stoic virtue, holiness, and resignation, because it is directed by the ego, necessarily contributes to egoism. For the Christian, however, progress in virtue comes from grace — it is the gift of a generous, loving, personal God. The Stoic seeks humiliation of will through pride, the Christian seeks humiliation of will in humility and gentle, childlike trust in God’s loving-kindness. The Stoic seeks to accomplish great psychological feats of asceticism and self-control, the Christian begins by praying for divine help.
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On the Psychological and Sapiential Meaning of the Book of Psalms
Illuminated manuscript, 14th century. King David. Oxford Bodleian Library,
Preface: A Word for the Wise
THE BOOK OF PSALMS is a great treasure, a source of immense consolation and inspiration and one of the greatest religious scriptures humanity possesses. Few people make a sufficient effort to penetrate the depth of its meanings. My aim here is not to attempt to explain all the meanings — psychological and spiritual — of Psalms. Rather I would be content if this short work motivates a few people to read Psalms more attentively and devoutly. Therefore the more brief the exposition, the better. Only a word to the wise — those who already hunger and thirst for inner righteousness — is sufficient. A more elaborate treatment would not benefit such readers, for ultimately they must learn by their own work and engagement with the work. Neither would it persuade those others not already motivated and ready to commence such study. A brief treatment, moreover, duly acknowledges the limitations of my own powers.
Those who have read anything I’ve written will probably know that my orientation is in line with Roman Catholicism and Orthodox Christianity. On the other hand, I also have the perspective of a (1) contemporary psychologist with (2) a strong appreciation of ancient philosophy. I mention these things only to reassure prospective readers they need not fear being exposed to ‘heretical’, vague esoteric, or merely idiosyncratic notions on the one hand, or dogmatic Christian moralizing, on the other. Everything presented here is given in the spirit of plausible conjecture — possibilities which readers may experimentally confirm or disconfirm based on their own experience.
The discussion here has three sections. First, an introduction, including a list of guiding premises, will be presented. Second, the key themes of Psalms will be identified. Third, these themes will be explained in comments on particular psalms and verses. To try to explain every line in every psalm would be a mistake, I believe. The point is to equip each reader with sufficient skills to productively make their own interpretations: in learning from Scripture, the seeking and the finding often coincide.
If the writing below seems in places more like an outline than polished prose, that is by design. Reading a single psalm is more valuable than any commentary, and there is no reason to delay readers from this pursuit by unnecessary prolixity here. It is not expected that everything said here is correct. It is only hoped that some parts are.
Introduction
Premises
Our main premises are as follows: (1) the Book of Psalms is a unified work that carries deep meanings of both a spiritual and psychological nature; (2) it can be understood as conveying in a concise and comprehensive form what has been called the perennial philosophy, and (3) as a means to unlock psychological and sapiential meanings of Psalms we may do well to follow the exegetical methods of the Jewish Platonist philosopher, Philo of Alexandria. Although Philo mentioned Psalms infrequently (Note 1), he produced many commentaries on the Old Testament books of Genesis and Exodus, and there is scarcely any theme in Psalms that is not also found in these earlier books. As we shall see, the system of Philo is well supported by modern psychology, including Carl Jung’s archetypal psychology, ego/sub-ego theory, and contemporary Stoic cognitive psychology. However we emphasize that our interest here is not Philo, but the Book of Psalms. In a sense, Philo serves mainly as a particularly clear and eminent example of the tradition of Greek (or Alexandrian) allegorical interpretation of the sapiential meanings of myth and scripture.
The Perennial Philosophy
Psalms is one of the Wisdom Books of the Old Testament. This designation acknowledges a common purpose with the other Wisdom Books, including Proverbs, Ecclesiastes, Wisdom of Solomon, Sirach, Canticle and Job. The subject is a transformation of consciousness, moral renewal, and the attainment of ‘wisdom.’ By wisdom here we mean neither abstract metaphysical truths nor practical wisdom (phronesis), but rather moral truths of the human soul, ones that may be directly experienced. Wisdom in this sense might be understood as a distinct state (or set of related states) of consciousness.
Psalms expresses in a very complete and useful form what has been termed the perennial philosophy. The perennial philosophy is a system of principles and practices, at the intersection of religion, philosophy, and moral psychology, that supply a blueprint for self-realization. As human nature is basically constant throughout history and across cultures, and as the obstacles to self-realization are similarly constant, we should expect that similar means of removing psychological obstacles and for achieving self-realization develop across time and place.
The term perennial philosophy has an long history. It goes at least as far back as the Renaissance (e.g., Marsilio Ficino and Pico della Mirandola). Later proponents include such figures as Agostino Steuco, Leibniz and, more recently, Aldous Huxley (1947). As we understand it here, the perennial philosophy is roughly synonymous with ascetico-mysticism. In the ascetical or negative aspect, this entails a moderation of passions (thus harmonizing them), elimination of moral error (wrong judgment and bad action), and control of thoughts. This produces a mental condition of undisturbedness (ataraxia) and dispassion (apatheia) — or, more accurately, properly measured or ordered passions (metropatheai).
In the mystical or positive aspect, mental calmness and harmony allow one to be more attentive to subtle, transcendental and spiritual thoughts, judgments and impulses. The fruits of this include correct reasoning, spiritual senses, holiness and divinization (becoming godlike). At the same time, a purification and moral re-alignment of the psyche allows one to experience material existence with greater vitality, meaning and purpose; one may experience the world as transfigured.
In discussing the perennial philosophy, some mistakenly place undue emphasis on the attainment of a momentous and ultimate mystical experience of Cosmic Consciousness. However, especially since this is an experience enjoyed only by very few, the more relevant goal is to (1) be divine while (2) living in the world. That is, to experience oneself and the world — however briefly, for it can never be a permanent state in this life — as an incarnate divine being. In addition, psychological salvation in this life, meanwhile, prepares us for a better afterlife.
A useful framework for understanding the perennial philosophy is the traditional three-fold distinction between stages of (1) purification, (2) illumination and (3) unification (Underhill, 1927). The last itself has three components: unification within ourselves, with God, and with the world (including other human beings.) These, it should be added, are not fixed stages that one finishes completely before moving to the next. Rather one moves between them constantly throughout ones life.
The greatest obstacles to self-realization are (1) our ego, and (2) our immature, selfish emotional and acquisitive tendencies. Our journey — a natural developmental process, biologically, psychologically, and spiritually — is one from what is traditionally called carnal (or worldly) mindedness (an orientation towards acquisition of material and sensory goods) to spiritual mindedness and transcendence (orientation towards spiritual and eternal goods, and, ultimately to God). This is not only a traditional religious and philosophical concept, but is also present in modern psychological theories of moral development (e.g., Kohlberg). It is a natural progression from infantile narcissism to a transcendent personality structure.
Self-realization is incompatible with the myriad forms of psychological dysfunction and disordering of thought we experience on a daily basis. Therefore the purification or ascetical component of the perennial philosophy should be of interest to secular psychologists as well as those with religious sensibilities.
Part of the telos or desired end state of the perennial philosophy is a life in harmony with Nature (understood in the broadest sense to include both physical and metaphysical realities). This condition is more or less synonymous as a life in accord with Truth, the Way, the TAO, Torah, etc.
To live in this way, one must remain constantly receptive to higher inspirations and guidances. This, I propose, is the true meaning of what the Bible calls following or heeding God’s guidances, judgments, directions, commands, etc. By this view, we should seek not so much to be ‘obedient’ to God’s commandments in the sense of following fixed, written dictates; but rather to remain constantly and spontaneously attentive and receptive to subtle higher promptings The former is, as St. Paul explains in his letter to the Romans, the ‘law which killeth’; the latter is the way of the Spirit which giveth life.
The concept of a core perennial philosophy still allows for variation in its expression as well as its gradual refinement and evolution over time. The Bible is a good complement to Platonism, because it better emphasizes the central importance of ones loving relationship with a personal God, and a God who actively reaches out by grace and Providence to assist with our psychological and spiritual salvation.
Here our main concern is in those parts of the perennial philosophy that may concern both secular psychologists and ‘religionists.’ The perennial philosophy is concerned with the attainment of immortality or a propitious afterlife, as well as with flourishing in this one. We by no means disregard the former concern, but propose that in order to achieve it, then the former — a good, wise and virtuous present life — is a necessary stepping stone. Therefore by focusing here on how Psalms relates to the more psychological component of the perennial philosophy, it is hoped to be relevant to the greatest number of readers.
Philo of Alexandria
Philo (c. 25 BC − c. 50 AD) was a prominent member of the Jewish community of Alexandria and a Platonist philosopher. He wrote numerous books explaining the Old Testament — chiefly the five books of the Pentateuch. Though he wrote with different purposes for several audiences, his best known works today contain a detailed allegorical interpretation of Genesis and Exodus. These apply the philosophical principles of Platonic, Stoic and Pythagorean philosophy to the stories in these Old Testament Books. Philo’s brilliant allegorical interpretations remain unsurpassed. His work was largely ignored by later Jewish exegetes, who gravitated instead towards the style of Midrash. However Christian Platonists, including Clement of Alexandria and Origen, adopted his method. Later Christians strongly influenced by Philonic interpretation include Basil the Great, Gregory of Nyssa and Maximus Confessor (in Eastern Christianity) and Ambrose of Milan, Jerome, and Augustine of Hippo in the Latin tradition. In the Middle Ages, allegorical interpretation based largely on methods pioneered by Philo became a fixture in the Latin and Byzantine traditions of Bible exegesis. Ironically, then, Philo, a Jewish Platonist, might well be considered the father of Christian allegorical interpretation of the Bible.
Reasons we may expect success by taking Philo as a guide to the psychological and sapiential meaning of Psalms, include the following:
- Philo wrote two millennia ago. While modern society is more advanced technologically, the most valuable religious and philosophical ideas we possess originate from antiquity. If the ancients were sophisticated enough to write the Iliad, Odyssey and the Old Testament, we should be similarly respectful of the skill and depth of insight of ancient allegorical commentators like Philo.
- Moreover, Philo, writing in the rich, varied, and cosmopolitan milieu of Alexandria, was able to draw from the best of several more ancient traditions, including not only Judaism, but many Greek philosophers, as well as potentially from elements of Egyptian religion.
- Philo was heir to the Stoic method of interpreting Greek myths as philosophical allegories. Heraclitus the Allegorist — whose Homeric Allegories (Russell & Konstan, 2005) is especially noteworthy in this regard — wrote a little after Philo’s time, and applies methods that had been in development for some time. The Greek-influenced Roman poet, Virgil, writing around the time of Philo’s birth, not only incorporated philosophical themes into his mythic epic, the Aeneid, but quite possibly did this consciously and intentionally. Philo was, arguably, personally not too far removed from the Jewish Wisdom tradition of the Bible, himself having once been considered the author of the Wisdom of Solomon. Thus with Philo we arguably have the tradition interpreting itself.
Philonic Interpretation
A brief explanation of Philo’s system of interpretation and its connections with modern personality theory is found in Uebersax (2012). The main features relevant to our present task may be summarized as follows:
1. Personification
Philo’s main tool for allegorical interpretation is personification: each person in the Old Testament is understood to correspond to some structure or operation of the psyche. A generic term for these psychological correspondents is mental dispositions, but this word is not very informative. We may understand these psychological correspondents in a more technical sense as what modern writers have called subpersonalities (e.g., Rowan, 1999) or sub- or part-egos (Sorokin, 1956; cf. Uebersax 2014). According to this view, human personality can be understood as a configuration of interacting, smaller components: in an important sense, our mind operates somewhat not as a single self, but as a community of sub-selves. At a biological level, each sub-self can be understood as a complex, with both cognitive and emotional aspects.
Subegos or subpersonalities are evidently very numerous (for example, we have, in theory, a separate one associated with every social role, personal interest, ambition, attachment, and biological instinct). In addition, we tend to create in the psyche internalized versions of other people — actual people we’ve known, and even historical and fictional ones. So, as unsettling as the notion may seem at first, we have within our minds countless numbers of sub-egos of various levels of complexity.
It is not necessary, however, to reify or take too literally this theory. Our present discussion applies if we merely allow that our minds operate “something like this” — that is, as if we were congeries of competing subpersonalities. [Note 2]
2. Hierarchical organization
These sub-egos or subpersonalities are of different orders of complexity. For example, we may have individual sub-egos associated with particular foods we like to eat, and also one for the eating and enjoyment of food in general. In Philo’s system, Old Testament references to tribes and rulers correspond to smaller sub-egos and higher-level, ruling ones, respectively.
3. Internal conflict
Having so many components of the psyche, each with its individual interests and aims, naturally sets the stage for inner conflict. For Philo, of primary concern is the conflict between, on the one hand, our virtuous and holy parts, and, on the other, our vicious and impious ones. Here Philo reflects not only his Jewish roots, but his grounding in Platonic, Pythagorean and Stoic philosophy, which all have a somewhat dualistic model of human nature. In keeping with the Platonic and Pythagorean view, our virtuous nature is concerned with eternal things, and our lower nature focused on material and world things.
For Philo, this fundamental conflict in human nature is represented repeatedly by contrasting pairs of figures: Cain vs. Abel, Jacob vs. Esau, Joseph vs. his brothers, Moses vs. Pharaoh, the Israelites vs. their enemies, etc.
Similarly, in Greek myths this fundamental inner war (psychomachia) is symbolized by, for example, the conflicts of the Olympians vs. the Titans, and, in the Iliad, the Greeks vs. the Trojans. The same symbolic trope is expressed in a very elaborate and psychologically complex form in the great Indian epic, the Mahabharata (see Uebersax, 2021).
We should note that, although in an actual war the goal may be to completely destroy an enemy, that seems less feasible in the case of internal ‘war.’ Even though they may seem to oppose virtuous tendencies, worldly concerns are part of us, and they tend to have some foundation in instinct and biology. Hence a more productive goal may be to seek harmonization or subordination of our lower nature to the higher. In effect, rather than raze the heathen cities of our soul, we may wish to make them client states.
A simple way to sum up the preceding is this: that within each person’s psyche there are inner correspondents to all the main figures of the Old Testament. We have an inner Adam and Eve, and inner Cain and Abel, an inner Noah, Abraham, Jacob, and Moses, inner Israelites and Egyptians, etc. But the Bible is doing more than reminding us that these inner characteristics exist. It uses this figurative language to explain how we can achieve a more happy, harmonious and productive inner organization.
4. Ethics
Philo adheres closely to the virtue ethics that run consistently — whether implicitly as in Hesiod’s myths, or explicitly as in Platonism and Stoicism — throughout Greek philosophy. According to this view, the common or unredeemed condition of the human mind is fallen. We see this view graphically expressed as Plato’s cave (Republic 7.514a–521d). The fallen condition affects both the intelligence and the will. Until we are redeemed, our minds are habitually sunk in folly, delusion and chronic negative thinking, and we are unhappy, unproductive and unfulfilled.
In the three books of his Allegorical Interpretation, Philo uses the story of Adam and Eve in the Garden to supply an insightful and detailed analysis of the cognitive psychology of the fall of the psyche.
While this fallen state is our usual condition, it is not our natural one: we are intended and designed for a better and higher psychological life — to which it is the task of true philosophy and religion to restore us. For Philo, the process of return and redemption basically follows the already mentioned three stages of ascetico-mysticism: moral purification (ascesis), illumination and union (Underhill, 1928).
The ethical summum bonum for Philo is union with God. This means becoming like God (being holy, virtuous and wise; cf. Plato, Theateus 176a−b), gaining in some sense a vision or knowledge of God, and, finally, having a personal loving relationship with God.
Again, various events and figures in the Old Testament, for Philo, are associated with each of these stages. For example, Jacob is a symbol for the practicer of ascesis.
5. Spirituality
Ultimately Philo sees the ideal human life as spiritually oriented. This involves the moderation of appetites and passions, the practice of prayer and contemplation, the development of spiritual senses, and an influx of spiritual inspirations, insights and guidances.
In modern (e.g., Jungian) psychology this has various counterparts, including the integration of conscious and unconscious mental operation, the ‘sacred marriage’ of ego and Self, the harmonious cooperation of the brain hemispheres (McGilchrist, 2009), and Being-cognition (Maslow, 1971).
St. Paul — a contemporary of Philo, and, like him, familiar with the prevailing currents of Stoic ethics, as well as steeped in the psychology of the Old Testament — summed up our condition as a tension between carnal mindedness (concern with worldly things) and spiritual mindedness (a personality organized by spiritual concerns). He also uses the terms ‘old man’ and ‘new man’ to refer to these conflicting dimensions of our personality. This is what St. Paul means when he says the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other (Gal. 5:17). The redeemed psychological condition then, for both St. Paul and Philo, can be understood as the return to spiritual mindedness. To jump ahead a little historically, the movements of psychological fall and salvation correspond, in the system of Neoplatonism’s founder, Plotinus, to what he calls the descent and ascent of the soul (Uebersax, 2014).
Jungian Psychology
Besides its connection with subpersonality theory, Philo’s system finds counterparts in the archetypal psychology of Carl Jung (in fact, Jung admits borrowing the term ‘archetype’ from Philo). While they are by no means identical, Philo’s and Jung’s systems agree on these points:
- Scripture and myth serve the purpose of communicating universal psychological truths;
- Their chief aims include the amelioration of mental dysfunction and attaining of self-realization; and
- The characters of myths and scripture are images of archetypes, that is, representations of universal structures and processes of the human psyche. Philo does not, though, as do some neo-Jungians, see archetypes as existing autonomously as somewhat like living metaphysical entities; for example, Abraham in Genesis is an archetypal symbol, but not an ‘Archetype’ with independent existence.
In consequence, both Philo and Jungian writers like Jung himself and Campbell (1949) understand exegesis of myth and scripture as in large part a deciphering of the universal psychological meanings of the figures and stories therein.
The Jungian psychiatrist, Edward Edinger, wrote several books applying archetypal exegesis to the Bible. His works are interesting and worth reading, but must be approached cautiously, as they are often no more than half-true. To his credit Edinger writes well and draws into discussion an interesting array of works from numerous disciplines — for example, Ginzberg’s Legends of the Jews and Milton’s Paradise Lost. On the negative side he bears an undisguised and militant antipathy towards organized religion, especially Christianity. He implies that traditional Christianity is obsolete and will be replaced by a new system based on Jungian psychology! As a result, his interpretations frequently miss the mark. His prejudice filters out any conclusion that might present traditional religion in any but an unflattering light
These cautions notwithstanding, Jungian psychology supplies a vocabulary and conceptual scheme very helpful for understanding Philo’s system — and the psychological meaning of Psalms — in modern terms. It also supplies an alternative perspective — something valuable, if not indispensable in any scientific-minded investigation to help prevent the close-minded dogmatism to which the human ego is always vulnerable.
Related Literature
As noted, Philo does not cite Psalms often, but the handful of examples in his works suffice to show that he did not hesitate to apply the same exegetical methods there that he used for interpreting Genesis and Exodus. Evagrius of Ponticus — strongly influenced by Origen (who himself used Philo’s exegetical methods) authored Scholia on Psalms (Dysinger, 2005), but these unfortunately has not been fully translated into English. Pseudo-Procopius of Gaza (an anonymous author, possibly Byzantine) wrote a Commentary on Proverbs (Gohl, 2019) that adheres closely to the Platonic/Philonic psychology.
St. Augustine learned Bible interpretation from St. Ambrose — who himself was well acquainted withe Philo’s works, producing Latin paraphrases of several of them. Therefore we are not surprised to find in Augustine’s Annotations on Psalms many examples of Philo-like interpretation. However these are mixed with several other levels of interpretation.
A modern compilation of patristic interpretations of Psalms can be found in Blaising and Hardin (2014) and Wesselschmidt (2007; cf. Neale & Littledale, 1869−1874). Spurgeon’s Treasury of David contains many choice excerpts on the inner meaning of Psalms by writers from 16th through the 19th centuries.
Themes of Psalms
The 150 psalms all express a relatively small set of interacting and interpenetrating psychological themes. These are expressed in the voice of the psalmist, but as it is we who pray the psalms, they must be understood as applying to ourselves:
- Lamentation. We lament being persecuted, oppressed, threatened or held captive by powerful opponents.
- Penitence. We acknowledge and experience regret for past wrongdoings, and for our own weakness and propensity for sin.
- Trust. We trust, hope, and have confidence in salvation from God.
- Thanks. We thank God for deliverance,.
- Praise. We praise God for His goodness, glory and countless blessings.
- Contemplation and ascent. We express a desire to ascend to a more contemplative and spiritual condition of mind.
- God’s Name. Frequent reference is made to God’s name. Here God’s name seems to be understood in the sense of reputation. Confidence is expressed that God will want to redeem us that much more, because in doing so his reputation is enhanced, leading other people to seek salvation.
- Suffering servant. Many verses refer to a suffering servant: a virtuous character who endures hardship and makes sacrifices to aid the process of salvation. Conventionally this has been taken as a prophecy of the life and death of Jesus. That interpretation may have had some value as an apologetic device in the early years of Church history. However that meaning has little practical value today. As we believe Psalms has enduring relevance, it seems reasonable to prefer a psychological meaning. Hence the suffering servant would, to put the matter in the broadest of terms, be some aspect of the psyche which willingly undergoes suffering as part of the process of psychological and moral salvation.
These are not independent themes, but interact in a complex way as saga of our salvation. It seems fairly clear that a kind of cyclicity is involved, such that there is a process of fall into sin and mental disorder, and return. This cycle repeats itself in ones life — perhaps on a daily basis. There is something like a holographic quality to Psalms, such that each psalm helps illumine the meaning of the others.
Finally, we may briefly note the range of characters in Psalms. There is, first, the psalmist. Sometimes this is explicitly identified as David, and sometimes someone else. It seems uncertain — if not plainly unlikely — that any of the psalms were written by a historical King David. Besides speaking to himself, the psalmist addresses several other parties, including God (the LORD) and his persecutors (a term used more or less synonymously with ‘heathen’). A figure that often appears is the “Son.” Again, it does us little practical good to equate this reflexively with an allusion to Jesus Christ. From a psychological standpoint, rather, the Son might be understood as a new component of the psyche which develops to facilitate the inner process of salvation. In short, we might think of this as an ‘inner Christ,’ or Christ consciousness. Finally, references are made to a judge who condemns and punishes the wicked. Once again the most productive course is to try to associate this figure with some inner psychic mechanism.
Let this suffice, then, as an introduction. Everything said here must be regarded as tentative. Nothing is stated dogmatically, and everything said here is really just an example of what might be true — an initial approximation. To arrive at true meanings is something that requires dedicated and repeated reading, prayer and inspiration. In the end, perhaps these things cannot be communicated by words to others. It is hoped merely that this short introduction will convince readers that there is a valuable psychological message in Psalms, and help motivate people to seek it.
Because so much depends on personal effort, the last thing that would be appropriate, I believe, is an exhaustive line-by-line commentary on Psalms. It’s much better to illustrate how the reader may apply the interpretive rules implicit in the above to arrive at personally relevant meanings. Accordingly, I will simply perform a commentary on a few representative psalms — which should be sufficient to demonstrate the ‘Philonic’ method of interpretation.
Interpretation
From here the plan is to apply the principles above to the Book of Psalms. To begin, we will initially consider Psalms 1 and 2. More material will then be added over time.
To avoid repetition, symbols and meanings once discussed in an earlier psalm will not be repeated when the appear in later ones. Therefore it will not be necessary to treat every verse, or every psalm.
Psalm 23 (the Good Shepherd) and Psalm 119 (the Great Psalm) have previously been considered (Psalm 23, Psalm 119).
Text and numbering of the psalms follows the King James Version (KJV).
Psalm 1
The first psalm has traditionally been seen as a preface to the entire book, summarizing and touching on all it’s main themes. (Fuller discussions of Psalm 1 along the present lines can be found here and here.)
[1] Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
- Blessed. Makarios. At the beginning we see that the aim is the condition of blessedness. This can be understood here as the telos or ethical summum bonum of human life.
- Next follows three principal obstacles to blessedness, which can be interpreted as corresponding to characteristic problems associated with the three Platonic divisions of the psyche.
- Counsel of the ungodly. The rational part of our mind is subjected to impious counsels — that is, thoughts that originate from purely material and worldly concerns.
- Way of sinners. Mental temptations associated with aberrations of the desiring/appetitive part of the psyche.
- Seat of the scornful. The scornful (also translated as scoffers) represent cynical, overly critical and hostile thoughts that originate in the ambitious or spirited part of the mind.
[2] But his delight is in the law of the LORD; and in his law doth he meditate day and night.
- Delight. Hedone: what the will seeks, what is in a broad sense pleasurable.
- Law of the Lord. Not written commandments, but a more subtle concept: remaining in a state of continuing communion with God, attentive and responding to God’s mental guidances, inspirations, directions, etc.
- Meditate. Directing ones mind to, making the effort to focus attention on.
- Day and night. Day may be understood as times of mental clarity. Nights, as in ‘dark nights of the soul,’ where the clear and tangible signs of God’s activity in ones life are not present; one must then exert effort to persevere in the Way.
[3] And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
- Rivers of water. Streams of spiritual nutrition, flowing from the unconscious — but ultimately from God.
- Fruit. Spiritual fruits of insight, wisdom, virtue. Also acts of charity, including socially relevant creative activity.
- Prosper. We cannot prosper when we are not focused on God and God’s ways, because in that case (1) we are divided against ourselves, (2) were we to prosper in this condition, it would fuel pride and draw us away from God; and (3) it glorifies God and inspires other people if we prosper through inner righteousness.
[4] The ungodly are not so: but are like the chaff which the wind driveth away.
- Ungodly. Ourselves, when our thoughts and actions are directed by worldly concerns.
- Chaff, wind. This trope, which includes the notion of scattering, is most interesting, and evidently important as it is found throughout Psalms, as well as elsewhere in the Bible. Here it may mean that when we are in a worldly condition of mind, our thoughts are inevitably scattered. Scattering of thoughts may be a kind of punishment, as in the confusion of tongues in the Tower of Babel story.
[5] Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
- Judgment. Not a historical Last Judgment, but some existential, ultimate inner cognitive judgment. This may allude to an ultimate arbiter and judge of our thoughts within the psyche. We will return to this topic in the next psalm.
- Congregation of the righteous. Following our hermeneutic rules, this would suggest some kind of assembly or congregation of virtuous elements of the psyche. The word suggests a large number, rather than a small band. This is a lofty topic about which we simply know virtually nothing, nor has it been the subject of much rational speculation. Compare this, however, with what vast choirs of angels may symbolize at the psychological level (cf. Pseudo-Dionysius).
[6] For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
- Shall perish. Our ungodly thoughts, the fruits of our worldly dispositions, have no permanence. They are ultimately unreal (in a Platonic sense); and, as we have said above, conflict with other worldly thoughts. Only thoughts that originate in or comport with our spiritual nature are harmonious, within and without. That which is internally inconsistent and incongruous with Nature will be short-lived.
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Psalm 2
The second psalm is, again, sometimes understood as a preface, as it introduces basic themes that are repeatedly addressed later.
Whereas the first psalm excites our hopes, the second presents difficulties now to be faced.
[1] Why do the heathen rage, and the people imagine a vain thing?
- Heathen rage. The heathen are worldly dispositions or subpersonalities, those concerned with achievement of ambitions and satisfaction of appetites. Rage, rebellion, agitation and disquietude may accompany the frustration of the aims of these elements.
- imagine a vain thing. This suggests a connection between the activity of our frustrated carnal nature and deluded thinking. This view is not implausible or without precedent. In Plato’s cave, prisoners’ thinking is imaginary and deluded, as they consider mere shadows on the wall. The chains that prevent them from turning away from delusion are their attachments to unmoderated passions. Recall the paradox of Socrates: are we ignorant because we are unvirtuous, or unvirtuous because we are ignorant?
- We should not necessarily assume, however, that passions automatically become unruly when frustrated. Rather, it would seem we are designed to seek inner harmony, and it is in the interests of all sub-egos to cooperate with this. It could be, then, that some outside or additional element — a free-floating urge to disharmony — exists. And, if so, we may find this and its remedy described in Psalms and elsewhere in myth and scripture.
[2] The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
[3] Let us break their bands asunder, and cast away their cords from us.
- kings of the earth. As already mentioned, certain higher-order carnal dispositions exist that somehow control and organize others. Insight into the psychological meaning of ‘kings of the earth’ can be found in Philo’s writings, as he addresses theme as it occurs throughout Genesis and Exodus. Pharaoh is the most important example of such a king of the earth.
- take counsel together. Implying some capacity of these sub-egos to communicate and form confederations. This confederation potential of sub-egos has been noted by both Rowan (1990) and Lester (2012).
- his anointed. See below.
[4] He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
- He that sitteth in the heavens. This could refer either to God, or a Higher Self. Perhaps one can say that both are meant. Importantly, from the perspective of the ego, this almost doesn’t matter. The ego knows only there is something above it — some benevolent, saving power to which it must turn.
- Further, assuming God and a Higher Self are separate entities, it is possible that the latter mediates the relationship of the ego to God. In humbling itself before a Higher Self, then, the ego is also humbling itself before God.
[5] Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
- Commentators on Psalms have long found a stumbling block in the frequent references to a wrathful God, whom the psalmist asks to bring about the destruction of enemies. Taken literally this is diametrically opposed to the sound Gospel principle of loving and forgiving ones enemies. Our strong-psychological reading of Psalms removes this difficulty. The enemies are inner enemies. The right use of anger and wrath is to empower the overcoming of ones own vice. Wrath is misused when directed against other human beings.
[6] Yet have I set my king upon my holy hill of Zion.
[7] I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
- set my king; my Son. In Psalms we must note the clear distinction between God (the LORD) and the Son. The latter we propose is a new ruling, kingly and priestly sub-personality that develops, ordained by God with the express purpose of leading a spiritualization and moral reformation of the entire personality. We might see it as a Christ principle, a keystone of a new edifice of the personality which is being constructed in the process of psychological salvation.
[8] Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
[9] Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
- heathen for thine inheritance. The LORD will assist the new, king/priest sub-ego to gain authority over the personality.
- rod of iron. This personality element has the power to control heathen subpersonalities.
- dash them in pieces. The Son is also an inner judge and, avenger. He is able to scatter the thoughts of heathen sub-egos, rendering them ineffectual.
- This presents us with an important question. If thoughts are (as so often is the case) scattered and confused, is this (1) a sign of oppression by frustrated heathen sub-egos, or (2) the result of punitive actions of a righteous inner judge upon rebellious inner heathens? Could it even be both are the same thing, viewed from the perspectives of different sub-egos? Perhaps this will become more clear as we continue this exercise of interpretation. Regardless, scattering and confusion of thoughts is eliminated when the personality is harmonized by holiness; gratitude, humility, trust, hope and the condition of giving God thanks and praise.
[10] Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
[11] Serve the LORD with fear, and rejoice with trembling.
[12] Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.
- Kiss the Son. The kings of the earth may be reconciled to the overall project of harmonization, integration, holiness and ascension (a topic we have not yet addressed). Therefore the goal is not to destroy, but convert them.
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Notes
1. Philo quotes Psalms about two-dozen times, often supplying a psychological interpretation consistent with his exegesis of Genesis and Exodus.
2. A monitoring of ones thoughts for five minutes suffices to show how many mental characters, roles and orientations we regularly assume and how rapidly these change.
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References
Asrani, U. A. The psychology of mysticism. In: John White (ed.), The highest state of consciousness 2nd ed., White Crow, 2012. (Article originally appeared in Main Currents in Modern Thought, 25, 1969, 68–73.)
Blaising, Craig A.; Hardin, Carmen S. (eds.). Psalms 1−50. Ancient Christian Commentary on Scripture. InterVarsity Press, 2014.
Campbell, Joseph. The Hero with a Thousand Faces. Princeton, 1949.
Colson F. H.; Whitaker, G. H.; Marcus Ralph (eds.). The Works of Philo. 12 vols. Loeb Classical Library. Harvard University Press, 1929−1953.
Dysinger, Luke. Evagrius Ponticus: Scholia on Psalms. Web article. 2005.
Edinger, Edward F. The Sacred Psyche: A Psychological Approach to the Psalms. Inner City Books, 2004
Gohl, Justin M. Pseudo-Procopius of Gaza, Commentary on Proverbs 1-9 (Ἑρμηνεία εἰς τὰς Παροιμίας). 2019.
Huxley, Aldous. The Perennial Philosophy. London: Chatto & Windus, 1947.
Lamberton, Robert. Homer the Theologian: Neoplatonist Allegorical Reading and the Growth of the Epic Tradition. Berkeley: University of California, 1986.
Lester, David. A multiple self theory of the mind. Comprehensive Psychology, 2012, 1, 5.
Maslow, Abraham H. The farther reaches of human nature. New York: Arkana, 1993 (first published Viking, 1971).
McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World. New Haven: Yale, 2009.
Neale, John Mason; Littledale, Richard Frederick. A Commentary on the Psalms. 2nd ed. 4 vols. London: Masters, 1869−1874.
Rowan, John. Subpersonalities: The People Inside Us. Routledge, 1990 (repr. 2013).
Russell, Donald Andrew; Konstan, David. Heraclitus: Homeric Problems. Atlanta, 2005.
Spurgeon, Charles Haddon. The Treasury of David. 7 vols. London: 1881−1885.
Uebersax, John. Psychological Allegorical Interpretation of the Bible. Camino Real, 2012.
Uebersax, John. The monomyth of fall and salvation. Christian Platonism (website). 2014.
Uebersax, John. The soul’s great battle of Kurukshetra. Satyagraha: Cultural Psychology (website). 2021.
Uebersax, John. Pitirim Sorokin’s personality theory. Satyagraha: Cultural Psychology (website). 2015.
Underhill, Evelyn. Mysticism. 12th ed. New York: E. P. Dutton, 1930.
Wesselschmidt, Quentin F. (ed.). Psalms 51−150. Ancient Christian Commentary on Scripture. Intervarsity Press, 2007.
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Psuedo-Procopius of Gaza’s Platonic Commentary on Proverbs
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Gustave Doré, Solomon (cropped image)
THE BIBLE not only has important psychological meanings, but contains a blueprint for ethical renovation of the personality. Philo of Alexandria (fl. c. 20 AD), the master allegorical exegesis, makes a compelling case for the interpretation of the Pentateuch according to Platonic ethics and moral psychology. Philo wrote very little about other books of the Old Testament, but nothing prevents us from applying his Platonic interpretive model more generally. Indeed, the Wisdom Books would seem like prime candidates for this. Their principal subject is, after all, Wisdom; and this was also the central concern of Plato, who understood philosophy (philosophia) as literally the love of Wisdom. Indeed, the Wisdom of Solomon has long been suspected of being written by a Jewish Alexandrian Platonist (or even Philo himself) — and this book seems fully consistent with the themes, message, language and imagery of the other Wisdom Books.
A new translation by Justin Gohl (2019) of a little-studied work sheds important light on this subject. The work is a commentary on Proverbs attributed to Procopius of Gaza (c. 465–528), leader of the so-called School of Gaza. Procopius’ authorship is now disputed, and the author is now referred to as Pseudo-Procopius. The date of composition is similarly unknown, and could be anywhere between the 5th and 10th centuries. The work shows the influence of Philo and Christian Platonists like Origen, Basil, Gregory of Nyssa, Evagrius of Pontus, and perhaps Maximus Confessor.
What matters more for us, though, is not the author or age of the work, but the relevance and plausibility of its interpretations. On that basis, we would have to consider this a work of some importance and one that merits serious study. It stands as (in my opinion, at least) as one of the best examples of a fully Platonic commentary on any Book of the Bible.
Proverbs, traditionally attributed to Solomon, is actually a compilation of several smaller compilations. The first (Proverbs 1−9) is the most recent, thought to have reached its present form in Persian or Hellenistic times. Gohl’s translation covers only this part of the Commentary. However consultation of the Greek text (with Latin translation) in Migne PG 87 suggests that this is representative of the whole Commentary.
A basic premise of the Commentary is the Platonic tripartite model of the human soul, which we outline below.
Plato’s Model of Soul
According to Plato — and he explains in Phaedrus, Republic and Timaeus — the human soul consists of appetitive, irascible (spirited, angry, ambitious) and rational elements. Sometimes Plato refers to the first two combined as the irrational soul; their activity is called passions.
Proper function of the soul involves moderation of appetitive and irascible passions by the rational element. The rational element should act as a wise governor or guide, neither giving full reign to passions nor denying them completely. Rather it limits their expression according to just or right measure, producing harmonious operation of the psyche. This balanced, harmonious mental milieu, in turn, helps the rational part judge rightly: tranquility (ataraxia) and mental clarity allow us to maintain a vision of the Good, along with accurate perceptions and sound beliefs.
Our mental apparatus fails, however, when the rational element doesn’t properly exercise its moderating role, either overindulging, or over- suppressing an impulse, creating discord and conflict.
Importantly, for Plato there’s an integral connection between epistemology and ethics: virtue begets wisdom and wisdom, virtue — and, similarly, vice begets folly and folly begets vice.
Implicit in Plato’s system is a cognitive model of moral error. Wrong actions are not always or even usually a simple matter of caving into a temptation. There’s an intermediate step. When first presented with an impulse to over-indulge an appetite or passion, we frequently hesitate. At that point opposing arguments — rationalizations — attempting to justify the action may emerge. Overindulgence, then, is associated with following these wrong inner counsels. Moreover, this characteristically involves a faulty or biased judgment of what’s good: we don’t simply intentionally sin, but often do so after having first convinced ourselves that the action is actually good. A similar — but sometimes overlooked — process applies to injudicious suppression of appetitive or irascible urges.
This, then, in broad terms outlines our ethical fall for Plato. This model has very real and practical implications. The moral lapse, which affects attention, right belief and right judgment, is responsible for all manner of harmful and addictive behaviors, as well as myriad negative mental states like anxiety, worry, hatred, jealousy and the like. Hence it’s of central importance to our mental and emotional well-being.
Little wonder, then, that both Plato and the Bible would be vitally concerned with helping us remedy this chronic problem in our nature. Since both sources are universally accepted as insightful and authoritative, and the problem they are trying to solve is the same, we’d expect their remedies to be fundamentally similar. In Plato and the Bible (and perhaps especially with the Wisdom Books) we have, as it were, two reciprocally illuminating maps for the same journey.
The Strange Woman
The ‘strange woman’ —a prostitute or harlot — is a central figure who recurs throughout Proverbs (Prv 2:16−19; 5:3−8; 5:15−19; 5:20; 6:24−26; 7:5−27; 9:13−18; 20:16; 22:14; 23:27−35; 27:13, 15). Ps.-Procopius interprets her as a personification of sensual pleasure. St. Ambrose of Milan (fl. 390 AD) similarly interpreted the strange woman as voluptas in Cain and Abel 4.13−5.15, a paraphrase and expansion of Philo’s discussion of the two wives of the soul (On the Sacrifices of Cain and Abel 1.5.21−34), itself a reworking of Prodicus moral fable, Hercules at the Crossroads. There are obvious close connections between this interpretation and Philo’s discussion of pleasure’s role in the fall of Adam and Eve in his Allegorical Interpretation. Indeed, what we might call Ps.-Procopius ‘orthodox Philonism’ (unlike, say, Origen, who typically elaborates on Philo, introducing new doctrinal elements) is very noticeable.
The strange woman is not merely synonymous with sensual pleasure, but represents a complex of psychological processes associated with excessive interest in sensual pleasure. She also distorts judgment and misleads with false reasoning. Importantly, she has ulterior motivation, connected with opposition to the life of virtue. Her ways lead to death and destruction. According to this view, serious moral error originates not merely in our natural interest in maximizing pleasure, but in a self-destructive energy present in the psyche (cf. the thanatos of Freud’s theories, and pthoras in Philo.)
Opposed to the strange woman is the ‘wife of thy youth’ (Prv 5:15−19) and the good woman of Proverbs 31:10−31, a personification of virtue and Wisdom.
My principal interest here is to alert readers to the existence of Ps-Procopius’ Commentary, argue for it’s importance — both for its own sake and in the history of Platonic and psychological Bible exegesis —and to encourage people to read Gohl’s translation. However a few excerpts will suffice to illustrate the themes of the work.
Using a familar Platonic and Stoic trope, Ps.-Procopius connects Wisdom with guidance of the mind amidst storms of passions; cf. St. Basil, Homily on the Beginning of Proverbs (Gohl, 2017, 26−29):
Here he asserts the principle of the golden mean, a concept we most often associate with Aristotle (i.e., virtue is a right mean between exctremes of excess and deficiency), but which is found in Plato, too:
The strange woman:
The strange woman represents not only sensual pleasure, but, by extension, also the folly that inordinate interest in pleasure produces:
Inordinate interest in sensual pleasure also produces distorted judgments of what’s good:
Bibliography
Colson, F. H.; Whitaker, G. H. (trs.). Philo: On the Sacrifices of Abel and Cain. In: Philo, Volume 2. Loeb Classical Library L227. Harvard University Press, 1929.
DelCogliano, Mark. St. Basil the Great: On Christian Doctrine and Practice. Popular Patristics Series 47. St. Vladimir’s Seminary Press, 2012; pp. 39-78.
Delitzsch, Franz. Biblical Commentary on the Proverbs of Solomon. Vol. 1. M. G. Easton (tr.). T&T Clark, 1874.
Devreesse, Robert. Chaînes exégétiques grecques. In: Dictionnaire de la Bible. Supplément 1. Paris, 1928, pp. 1083−1234.
Gohl, Justin M. St. Basil the Great, Homily 12: On the Beginning of Proverbs (PG 31.385−424). Translation & Notes. 2017.
Gohl, Justin M. Pseudo-Procopius of Gaza, Commentary on Proverbs 1-9 (Ἑρμηνεία εἰς τὰς Παροιμίας). 2019.
Procopius of Gaza (attr.). Interpretation of Proverbs (Ἑρμηνεία εἰς τὰς Παροιμίας). J. P. Migne, Patrologia Graeca 87.1 1219−1544. Paris, 1865.
Procopius of Gaza. Commentaria in Proverbia et in Canticum canticorum. In: Nicetas David (ed.), Catena in libros Sapientiales. Parchment, 1050−1150 AD. MS. Parisinus gr. 153, f. 59-117v.
Savage, John J. (tr.). Saint Ambrose: Hexameron, Paradise, and Cain And Abel. Fathers of the Church 42. Catholic University of America, 1961.
Uebersax, John S. The strange woman of Proverbs. 2009. Christian Platonism website. https://catholicgnosis.wordpress.com/2009/05/19/the-strange-woman-of-proverbs/
Uebersax, John S. Philo on the two wives of the soul. 2010. Christian Platonism website. https://catholicgnosis.wordpress.com/2010/02/22/philo-on-the-two-wives-of-the-soul/
Uebersax, John S. The archetypal meaning of Hercules at the Crossroads. 2020. Christian Platonism website. https://catholicgnosis.wordpress.com/2020/03/02/crossroads-archetype/
Westberg, David. Rhetorical exegesis in Procopius of Gaza’s Commentary on Genesis. In: S. Rubenson (ed.), Early Monasticism and Classical Paideia. Studia Patristica LV, Peeters, 2013, pp. 95−108.
1st draft, 8 Mar 2020
Written by John Uebersax
March 8, 2020 at 9:14 pm
Posted in Adam and Eve, Allegorical interpretation, Allegorical interpretation, ascetical psychology, Bible, carnal-mindedness, Christian Platonism, Church Fathers, Cognitive psychology, Commentary, Consciousness, Discernment, ethics, Exegesis, Moral psychology, Old Testament, Philo, philosophy, Platonism, Proverbs, Sapiential exegesis, Stoicism, Strange woman, Temptation, the Fall, Wisdom, Wisdom Literature
Tagged with apatheia, Commentary, Dame Folly, Lady Folly, pleasure, Procopius of Gaza, ps.-Procopius, pseudo-Procopius