Posts Tagged ‘Felicity’
Allegorical Meaning of the High Priest’s Clothing
Furtmeyr Bible
EXODUS is a great presentation of the timeless philosophy, an inspired and extremely relevant allegory for the journey of the soul to God and to authentic human life. Within the larger narrative the story of the Tabernacal in the desert recapitulates and elaborates many of the central themes. Amongst all commentators of Exodus, Philo of Alexandria stands pre-eminent in psychological and mystical insight. Here he addresses the meaning of the High Priest’s clothing. The High Priest symbolizes our interior person as it enters truer states of consciousness. First comes a state of the Sacred Union of sensory and spiritual realms, the ethical summum bonum: living in the world restored to its true, miraculous condition. We need not, like strict ascetics, deny the pleasures of the sensory world. Rather, so long as we keep spiritual concerns foremost in our minds the sensory realm becomes divinized.
If again you examine the High Priest the Logos, you will find … his holy vesture to have a variegated beauty derived from powers belonging some to the realm of pure intellect, some to that of sense-perception. … On the head, then, there is “a plate of pure gold, bearing as an engraving of a signet, ‘a holy thing to the Lord'” (Ex. xxviii. 32); and at the feet on the end of the skirt, bells and flower patterns (Ex. xxviii. 29 f.). The signet spoken of is the original principle behind all principles, after which God shaped or formed the universe, incorporeal, we know, and discerned by the intellect alone; whereas the flower patterns and bells are symbols of qualities recognized by the senses and tested by sight and hearing. And [Moses] has well weighed his words when he adds: “His sound shall be audible when he is about to enter into the Holy Place” (Ex. xxviii. 31), to the end that when the soul is about to enter the truly holy place, the divine place which only mind can apprehend, the senses also may be aided to join in the hymn with their best, and that our whole composite being, like a full choir all in tune, may chant together one harmonious strain rising from varied voices blending one with another; the thoughts of the mind inspiring the keynotes — for the leaders of this choir are the truths perceived by mind alone — while the objects of sense-perception, which resemble the individual members of the choir, chime in with their accordant tuneful notes.
~ Philo, Migration of Abraham 100−104 (tr. Colson & Whitaker)
Integral to this experience is maintenance of a continuous attitude of thanks and praise to God.
The fire on the altar, [Moses] tells us, will burn continuously and not be extinguished (Lev. vi. 13). That, I think, is natural and fitting, for since the gracious gifts of God granted daily and nightly to men are perennial, unfailing and unceasing, the symbol of thankfulness also, the sacred flame, should be kept alight and remain unextinguished for ever.
~ Philo, Special Laws 1.284 f. (tr. Colson)
Beyond this level of consciousness is entrance into the Holy of Holies — which we understand as pure contemplation, completely detached from sensory concerns.
There is an amazing amount of material from Philo about the allegorical meaning of Exodus, barely explored by modern readers.
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Reference
F. H. Colson; G. H. Whitaker; Ralph Marcus (eds.). The Works of Philo. 12 vols. Loeb Classical Library. Harvard University Press, 1929−1953.
Thomas Traherne on Extraterrestrial Life
Photo: Juno orbiter photograph (NASA/JPL/Caltech/Kevin M. Gill)
“Our solar system has more mysteries than the sands of time, and at every turn there are new discoveries to be made. It’s as if God has given us a never-ending puzzle, one that all humanity can endlessly enjoy.” [1]
IN 1610 GALILEO pointed his telescope heavenward and discovered four large moons orbiting Jupiter, changing forever how humanity saw itself. Casual speculations about other worlds, possibly inhabited, had been made since ancient times. But now here was irrefutable evidence — direct experience of the senses — against the unchallenged premise that Earth is the only world. And as ever more powerful telescopes revealed previously unknown stars, the case for an infinitely large universe — and perhaps an infinite number of other worlds — seemed irresistible. And would not at least some of these other worlds be inhabited?
These new discoveries supplied considerable fuel for radical atheists of the times. Yet the Anglican priest, poet and writer, Thomas Traherne (c. 1637–1674) — Oxford trained and well-versed in the writings of Francis Bacon, the pre-eminent spokesman of the new scientific method — remained unphased. As Traherne set out to explain in Chapter 22 his work The Kingdom of God (which was not discovered until 1997):
the Wits of the Age are Atheisticaly disposed and pretend the Moon and Stars to be Inhabited, to the utter overthrow of Religion, as they design it; And many Terse Ingenuities hav of late furthered the opinion, Because the Genius of the Time is hammering at Such a thing … It Shall not be amiss, to shew cleerly that if their Discourses, were true no Detriment can accrue to Religion therby. (Kingdom of God 22, p. 369)
Indeed, in the rapidly emerging new discoveries of science Traherne saw even greater cause to believe in God.
What if the Stars should be all Inhabited, what would follow? May we conclude thence, that there is no GOD? no Religion? No Blessedness? verily it is more Apparent, that there is a God, a Religion, a Blessedness thereby. What if beyond the Heavens there were Infinit Numbers of Worlds at vast unspeakable distances. And all Those worlds full of Glorious Kingdoms? and all those Kingdoms full of the most Noble and Glorious Creatures. And all those Creatures walking in the Light of Eternitie, full of Joy, evry Moment celebrating the Praises of their Creator. And as full of Love towards each other. Would this Abolish Heaven? Verily in my Conceit, it Enricheth it. For it is more answerable to Goodness, Wisdom, and Felicitie; and demonstrates visibly, that there is a GOD. (Ibid., 372)
Traherne’s unshakeable first principle — one derived both from rational speculation and his personal experiences — is that God is infinitely good. And infinitely good in infinitely many ways. It is, of course, a traditional Christian doctrine that God is infinite. But reading Traherne’s works one senses how remarkably profound and compelling he held this principle to be. He grasped and took it to heart more than any Christian writer before or since. (Indeed, his deep appreciation of infinity may have had something to do with the advances in astronomy, science and mathematics in his lifetime.)
For Traherne, God, infinitely Good and wishing with infinite Love to share His Goodness, created human beings with divine intellects and wills. And these human faculties, being made in God’s image, are themselves infinite in scope, capacity and complexity. Hence Man’s insatiable yearning for knowledge, beauty, goodness and love. To meet these needs, and to reveal Himself to Man, God created a universe of infinite wonder and goodness for Man’s investigation and delight.
Running throughout Traherne’s work is St. Anselm of Canterbury’s seminal insight: “God is that beyond which no greater Good can be thought or imagined.” In simple terms, whatever good things we can imagine Him doing for us, God — in order to be God — must be not only capable of these but vastly more.
From this premise, Traherne advanced three arguments supporting the possibility of life on other worlds. The first is because God, infinitely productive and generous, delights in creating beauty and variety. Hence we would not expect God to leave the vast reaches of space uninhabited:
all Nature delighting in Life, is evry where productiv of Innumerable Creatures … Nature abhorres Vacuitie and Sterilitie: That the Elementary Qualities would be there in vain, if there were no Inhabitants. The Sun also and the Stars would Shine upon all those vast and Desolat Spaces in Vain, if there were none to see them…. For him that is Omnipresent and Eternal, to confine his Contentments to one litle Spot, and leav all the Rest Empty and Desolate is unworthie of his Majestie, and not very answerable to his Infinit Greatness. Neither is it suitable to his Wisdom, that Worlds of such Infinit Magnificence, Bulk, Number, Distance, and Varietie; should be Created; only for to be, and serv like Sparks of Weak, and Glittering Light, for such a litle Ball, a Point, a Mite as the Earth is, being Capable of so many more uses, if him self pleaseth. (Ibid., 371 f.)
Second, an infinite universe that contains other planets harboring life would be a gift of infinite value to Man. It would meet our insatiable thirst for knowledge, give cause for ever increasing thanks and praise, and be most consistent with (a central theme of Traherne’s writings) the vast grandeur and infinite capacity of the human soul.
Third, by creating other worlds with intelligent beings, God would make more creatures that witness and delight in Him and His works. Moreover, sentient aliens would have and enjoy their own relationship with God:
He desires Multitudes … to see his Glory, to Enjoy his Lov, to walk in the Paths of Righteousness, and, to prize his Works, to possess his Treasures, to Praise, admire, and see his Blessedness. The Earth is too poor a Cottage, too small a centre, to be the Single and Solitary object of his care and Love. (Ibid., 372)
Remarkably, Traherne even considered that sentient aliens would behold with joy the human soul, made in God’s image and likeness:
The Soul of Man would be Glorified, and Praised, and Magnified, and seen, and Belovd, and Admired, and Delighted in, in evry Part of Heaven, in evry Planet, in evry Star, in evry Kingdom, God doth delight in those that bear his Image, and are Blest with his Similitude. (Ibid.)
If our advanced intelligence isn’t unique in the universe, would not the same apply to our moral and spiritual sensibilities? Popular depictions of evil aliens notwithstanding, we’d expect that a species intelligent enough to master interstellar travel would have a great interest in knowing who or what made the universe — and them — and why? We might well suppose that advanced aliens would be even more interested in discussing religion with us than vice versa!
In Traherne’s view then, not only would the existence of other worlds and intelligent species not contradict religion, but we might be disappointed if God hasn’t made them!
[As a footnote, it seems to me Traherne’s view bear some relevance to estimating the probability of advanced alien life. A legitimate question to ask is, “If there are other intelligent species, why have none not already contacted us?” The absence of contact so far would seem to reduce the probability estimate of there being a species capable of interstellar flight in our near vicinity of the galaxy. But what if aliens are as morally advanced as they are technologically? Why would they intervene in our affairs? Wouldn’t they rather take greater delight in observing the amazing and intricate process of our development, just as we’d prefer to witness with awe a remarkable work of nature — say, the blossoming of a consummately beautiful flower — than to control or direct it? Yes, they might look with some concern about our negative tendencies. But at the same time they would see, to their joy and amazement, beings with infinitely capacious intellects and souls. Arguments like this would reduce the probability that an intelligent species might choose to initiate contact, and, in turn, increase the probability of there being intelligent alien life.]
Notes
- New Space Adventures: Mars. Through the Roof Productions. Video documentary, 2019.
Bibliography
Ross, Jan (ed.). The Works of Thomas Traherne: Volume I: Inducements to Retirednes, A Sober View of Dr Twisses his Considerations, Seeds of Eternity or the Nature of the Soul, The Kingdom of God. Cambridge: DS Brewer 2005.
1st draft: 10 Sep 2020
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