Posts Tagged ‘Jacob’s Dream’
Philo, On Jacob’s Dream
Jacob’s Dream (detail), St. Paul’s Cathedral, Pittsburgh
WHETHER they exist as metaphysical entities or not, angels are certainly psychologically real — that is, as certain inspirations, communications, subtle insights and promptings and high contemplative experiences that we consider ‘angelic.’ Angels, therefore, are, in terms of Jungian psychology, archetypally real; this is also evident from the proliferation of the angel motif in art, folklore, myth, etc.
The classic treatment of angels in the Bible is the story of Jacob’s Ladder in Genesis, which Philo addressed in his work, On Dreams.. Philo — the great allegorical exegete of the Pentateuch — didn’t write a great many words about this, but what he did write great words!
Note a certain asymmetry with regard to ascending and descending angels in Philo’s discussion. The ascending ones involve the drawing up of our minds to thoughts and ‘spectacles,’ whereas the descending angels heal and quicken the soul. Philo associates angels with the logoi of God, which we may understand as God’s ‘words’, i.e., discrete units of God’s will which direct the world (or, in this case, our mind.)
[146]
XXIII. Such then is that which in the universe is figuratively called stairway. If we consider that which is so called in human beings we shall find it to be soul. Its foot is sense-perception, which is as it were the earthly element in it, and its head, the mind which is wholly unalloyed, the heavenly element, as it may be called.[147]
Up and down throughout its whole extent are moving incessantly the “words” [λόγοι] of God, drawing it up with them when they ascend and disconnecting it with what is mortal, and exhibiting to it the spectacle of the only objects worthy of our gaze; and when they descend not casting it down, for neither does God nor does a divine Word cause harm, but condescending out of love for man and compassion for our race, to be helpers and comrades, that with the healing of their breath they may quicken into new life the soul which is still borne along in the body as in a river.[148]
In the understandings of those who have been purified to the utmost the Ruler of the universe walks noiselessly, alone, invisibly, for verily there is an oracle once vouchsafed to the Sage, in which it is said: “I will walk in you, and will be your God” (Lev. 26:12): but in the understandings of those who are still undergoing cleansing and have not yet fully washed their life defiled and stained by the body’s weight there walk angels, divine words, making them bright and clean with the doctrines* of all that is good and beautiful. Source: Philo, On Dreams (De somniis) 1.146ff, tr. Colson & Whitaker, p. 375.
* this word is uncertain in manuscripts.
Bibliography
Colson, F.H.; Whitaker, G. H. On Dreams. In: Philo in Ten Volumes, Vol. 5. Loeb Classical Library, Cambridge, MA, 1938.
Philo, On Greater and Lesser Vision of God
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PHILO OF ALEXANDRIA, in On Rewards and Punishments (De praemiis et poenis), distinguishes two modes by which the devout soul may see God. One is by the familiar ‘ladder’ of ascending from contemplation of God’s goodness, wisdom and providence as manifest in Creation (cf. Plato, Symposium 201–212). The second, more exalted kind, is associated with a direct union of God granted by grace. This contrast is prominent in the history of Christian mysticism, and it’s interesting to see how earlier it appears in Philo (who, of course, is also writing two centuries before Plotinus). Leading up to this passage Philo has reiterated his often-made distinction between three types of holy souls: the Taught (symbolized by Abraham, one who seeks to learn wisdom from created things, science, and human culture); the Self-taught (symbolized by Isaac, one who acquires wisdom and virtue by following the adage, know thyself); and greatest of all, the Practicer (symbolized by Jacob, the ascetic who uses all available means and discipline in a dedicated quest for holiness). To Jacob alone is granted the highest ‘vision’ of God — and for this reason he is also called Israel, which, according to Philo, means ‘seeing God.’
Bibliography
Colson, F. H. Philo in Ten Volumes, Vol. 8. Loeb Classical Library, Cambridge, MA, 1939.
Louth, Andrew. The Origins of the Christian Mystical Tradition: From Plato to Denys. Oxford, 1983 (repr. 2003); Chapter 2, Philo.
Ryu, Bobby Jang Sun. Knowledge of God in Philo of Alexandria. Mohr Siebeck, 2015. (Dissertation).
Winston, David. Philo of Alexandria: The Contemplative Life, The Giants and Selections. Classics of Western Spirituality. New York: Paulist Press, 1981. (pp. 124−153 collects Philonic excerpts on knowledge of God.)
Written by John Uebersax
January 29, 2020 at 6:11 pm
Posted in Anagogy, ascetical psychology, Beauty, Bible, Christian Platonism, Commentary, Contemplation, Genesis, Mysticism, Old Testament, Philo, Platonism
Tagged with askesis, cardinal virtues, conversion, hubris, Hugh of Saint-Victor, humility, Jacob, Jacob's Dream, Jacob's Ladder, Middle Ages, pride, seven deadly sins, seven virtues, theological virtues, Victorines, vision of God