Author: Eric Heubeck

Why did Jesus lie?

On By Eric HeubeckIn Bible interpretation, Communication, Esotericism, Jesus, Language, Lying, Meaning, Religion, Truth

John 11:11-14 says,

(Jesus) said to (his disciples), “Our friend Lazarus is taking his rest [or, ‘has fallen asleep’: koimaō], but I go (to him) that I might awaken him [or, ‘bring him out of sleep’: ex-ypnizō, derived from hypnizō, which means ‘to put to sleep’ and is in turn derived from the word hypnos, meaning ‘sleep’].”  Therefore his disciples said to him, “Lord, if [ei] he is taking his rest [or, ‘has fallen asleep’: koimaō] [in other words, “If what you are telling us is in fact true”], he will be kept safe [or made safe, or saved, or rescued, or preserved: sōzō, related to the Greek word sōtér, meaning ‘savior’].”[1]  Now Jesus had spoken [ereō] about his death [thanatos], but it seemed [or appeared: dokeō, related to the word doxa, which can mean either “opinion” or “glory”][2] to them that he was speaking [or “meaning”: legō] about the rest [koimésis, derived from the word koimaō] of sleep [hypnos].  So then Jesus told them plainly [or openly, or forthrightly: parrésia], “Lazarus has died [apo-thnéskō, related to the word thanatos, meaning ‘death’].”

Carefully observe the Greek words being used, and notice how Jesus’s disciples initially took everything that he said at face value.[3]  The disciples’ supposedly incorrect “interpretation” of what Jesus said was essentially nothing other than a straightforward restatement of what Jesus had himself told them.  In other words, what Jesus “really meant” was something other than what he actually said.[4]

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What would you have done?

On By Eric HeubeckIn Anti-esotericism, Bible, Bible interpretation, Esoteric religion, Intention, Interpretation, Lying, Prophecy, Religion, Religious esotericism

What would you have done if—after having already given up on all esoteric (i.e., traditional) religions for good because of the obscurity of the meanings of their authoritative writings—you happened to recall that the esotericist Christians’ idea of paradise was a place where everything would finally be “clear, clear, clear, clear, clear”?

And what if—after having already come to the conclusion that all “prophets” (i.e., esotericists) are necessarily liars—you happened to notice that one of the ancient Jewish prophets (namely Zechariah, in 13:2-4) envisioned the “day of the Lord” as ushering in an age when there would be no more “prophesying”—and, moreover, that the reason for this would be that a “prophet” was actually someone who “spoke lies” and “deceived” people?

That’s the position in which I found myself at one point.  If you found yourself in that same position, would those “ironic coincidences” have sparked your curiosity at all?

Might they have raised the possibility in your mind that perhaps there was some unconscious “hidden message” contained in the Bible that the authors were passing along to the reader—even, to a large extent, in spite of themselves?

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Is all of human civilization built upon a foundation of psychosis?

On By Eric HeubeckIn Anti-esotericism, Civilization, Esoteric religion, Psychosis, Schizophrenia, Society2 Comments

(The following is taken from one of the footnotes in the “full version” of my essay “Against the Lie.”)

If there is one thing I hope to convey to the reader, it is the extreme importance to society of the subject matter of schizophrenia itself, especially as it pertains to religion, so that readers who share an anti-esotericist perspective can research it more than I have been able to do.  I would also like to emphasize that the problems and traits associated with schizophrenia cannot be conceptually limited to those persons who have been officially diagnosed as “schizophrenic.”  The striking similarity between religious esotericist modes of communication and schizophrenic modes of communication simply cannot be written off as trivial.  And esotericist modes of communication underlie all of the world’s traditional religions—which in turn underlie all of human civilization.  That means that if esotericist religion is a problem that all human beings have in common, then so too is schizophrenia.  Nobody can live in human society without having been psychologically harmed by such a state of affairs.  As such, I do not think it would go too far to say that all of human civilization as we know it is at least somewhat “schizophrenogenic,” i.e., schizophrenia-producing.

Related to this, consider what the authors of the medical journal article “The Role of Psychotic Disorders in Religious History Considered” write in their conclusion:

We suggest that some of civilization’s most significant religious figures may have had psychotic symptoms that contributed inspiration for their revelations.  It is hoped that this analysis will engender scholarly dialogue about the rational limits of human experience and serve to educate the general public, persons living with mental illness, and healthcare providers about the possibility that persons with primary and mood disorder-associated psychotic-spectrum disorders have had a monumental influence on civilization.

(Evan D. Murray, Miles G. Cunningham, and Bruce H. Price, The Journal of Neuropsychiatry and Clinical Neurosciences 24:4, Fall 2012, p. 424.)

However, I wish to note that my own view is that it is the authors of the ancient esoteric writings who should be considered to have been at least somewhat psychotic, and to have been the persons who received the “revelations,” rather than the characters that they wrote about (such as Abraham, Moses, and Jesus).

I also wish to note that my opposition to esoteric religion is not based on my necessarily having made any determination that the esotericist authors of the sacred scriptures of the world’s traditional religions somehow crossed “the rational limits of human experience”; nor any determination that we ought to extend what we conceive those limits to be.  My opposition is instead based on the fact that those authors failed to communicate their experiences and revelations—whatever they were—in a way that was unambiguous and that would not be likely to mislead or unnecessarily confuse the general readership of their writings; and my opposition to esoteric religion is also based on my belief that by effectively requiring people to immerse themselves in writings of that kind—as the world’s traditional religions all do—those religions tend to promote the development of psychosis in society.

The Crucifixion understood as equivalent to the fall of Babel/Babylon; both events being understood to signify the end of religious esotericism (i.e., cryptic “prophecy”)

On By Eric HeubeckIn Babel, Babylon, Bible interpretation, Communication, Crucifixion and Resurrection, Esoteric religion, Jesus, Language, Lying, Meaning, Prophecy, Schizophrenia

At one point in Romans 3:1-8, the apostle Paul quotes Psalm 51:4.  Both Paul’s quotation of Psalm 51:4 in Romans 3:4 and the Greek Septuagint version of Psalm 51:4 contain the same Greek word nikaō, which means “to prevail, to overcome, to conquer, to be victorious.”  Where the Septuagint version of Psalm 51:4 uses the Greek word nikaō, the Hebrew Masoretic version of Psalm 51:4 uses the Hebrew word zakah, which means “to be pure, to be clean, to be clear.”  A comparison of these two versions of Psalm 51:4 at least suggests the possibility that the idea of “prevailing, overcoming, conquering, being victorious” (Greek nikaō) which is spoken of in Romans 3:4 was understood by the Jewish translators of the Septuagint to be, in its essence, equivalent to the idea of “being made pure, being made clean, being made clear” (Hebrew zakah).  Such an hypothesis tends to be confirmed when we consider the use of that same Greek word nikaō in passages such as Revelation 21:6-7, which speaks of “the water of life” as being awarded to those who have “prevailed” or “overcome”—especially when that passage is read in conjunction with Revelation 22:1, which emphasizes the “clarity” of this same “water of life.”

Such an equivalence between the idea of “overcoming” or “prevailing,” and “being made pure” or “being made clear,” would also tend to reinforce the hypothesis that I offered in a previous post that the purified “spirit of Jesus”—that is to say, purified by having passed through the experience of the Crucifixion and the inevitably succeeding Resurrection—may have been regarded by the authors of the New Testament as something that would ultimately come to replace the “unclean spirit” or “impure spirit.”  (Consider Romans 6:3-5.  Is it merely coincidental that Jesus’s death and rebirth would be compared by Paul to being symbolically cleansed by the baptismal waters?)  This would indicate that the figure of “Jesus”—which I believe should be regarded, at least in part, as an archetype representing all of the schizophrenic “prophets” at once—was understood to “prevail” (think: “be made pure, be made clean, be made clear”) at the symbolic moment of his “death” on the Cross.  And I think that it was Jesus’s speech or language that was, more than anything, understood by the authors of the New Testament to have been made “pure” or “clean” or “clear” at that symbolic moment—that is, from the perspective of those listening to him—when he finally gave the “great shout” or “loud cry” that he had been holding back prior to that.  (Cf. Matthew 10:27.)

I think the belief of the authors of the New Testament was that non-schizophrenics would acquire the ability to speak in “schizophrenese” to some extent, even at the same time as their doing that would provide the schizophrenic “prophets” with a greater feeling of safety, giving them the freedom to speak less schizophrenically themselves.  I think the hope or expectation of the authors was that the two groups would “meet each other half-way,” so to speak—and doing this is what would accomplish the “fulfilling” (or “completing,” or “finishing,” or “perfecting,” or “bringing to an end”: Greek teleō or teleioō) of “prophecy.”

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The “spirit of Jesus” viewed as a substitute for the “unclean spirit”

On By Eric HeubeckIn Bible interpretation, Christianity, Crucifixion and Resurrection, Demons, Esotericism, Jesus, Schizophrenia, Unclean spirit

Let’s compare Mark 1:26 with Mark 15:37 and Luke 23:46.

The first of these passages, describing the exorcism of a demon from a man that was performed by Jesus, says,

And the unclean spirit [Greek: to pneuma to akatharton] convulsed (the man) [or “shook him,” or “tore him in pieces,” or “pulled him apart”: sparassō], and, crying out [or calling out: phōneō] with a loud voice [or “great voice,” or “loud speech,” or “loud language”: phōné megalé], came out [ex-erchomai] of him.

The next passage, Mark 15:37, describing Jesus’s death, says,

And Jesus let out [or yielded up: aphiémi] a loud cry [or “loud speech,” or “loud language”: phōné megalé] and expired [or, “breathed out his spirit,” or “expelled his spirit“: ek-pneō].

The same event of Jesus’s death is described in Luke 23:46:

And Jesus, crying out [or calling out, or summoning, or speaking (loudly), or speaking (clearly), or giving utterance: phōneō] with a loud voice [phōné megalé], said, “Father, into your hands I commit [or deposit, or entrust: para-tithémi] my spirit [pneuma]!”  And, having said this, he expired [or, “breathed out his spirit,” or “expelled his spirit“: ek-pneō].

A comparison of the passages suggests that the “spirit” (pneuma) of Jesus may have been understood to correspond to the “unclean spirit” (pneuma akathartos) that had been in the demon-possessed man; and also that the first passage, Mark 1:26, may have been meant to prefigure the Crucifixion passages—so that, perhaps, the “spirit” of Jesus was understood to have temporarily “taken on the role” of the “unclean spirit,” so to speak, or to have been temporarily “working undercover” under the guise of the “unclean spirit”—with the “unclean spirit” understood, in one sense anyway, as a spirit of “mixed meanings,” as opposed to one of “pure meanings” or “single meanings.”  (The “hiddenness” or “concealment” of the “spirit of Jesus” or “Holy Spirit” is indicated, for example, by the use in Matthew 13:33 of the Greek word eg-kryptō, meaning “to hide, to conceal,” in reference to “leaven,” which I think was probably meant to signify the “Holy Spirit.”)

In other words, according to such an hypothesis, the “spirit” of Jesus would have been made to serve as a substitute for the “unclean spirit” so that it could eventually displace it with the occurrence of the symbolic “Crucifixion and Resurrection”; and if that is correct, then “the spirit of Jesus” would have been understood to function as something analogous to a “brood parasite” such as the cuckoo bird.  (However, I stress that much of this thinking, if it in fact existed at all, may have been taking place at an unconscious level of thought.)

The same connection between the idea of an “exorcism” of an “unclean spirit” and the “Crucifixion and Resurrection” can be found by comparing Mark 9:25-29 with the passage immediately following, Mark 9:30-32.  Notice that the events spoken of in the first passage seem to be prefiguring the events spoken of in the second, by focusing especially on the use of the same Greek word an-istémi, meaning “to rise up, to raise up, to stand up, to resurrect,” in both Mark 9:27 and Mark 9:31.  (Also notice that Mark 9:32 indicates that even Jesus’s “disciples” did not understand what the symbolic “Crucifixion and Resurrection” signified—so we should not assume its true intended significance to be obvious.)

The “Crucifixion” might thus have been understood to have achieved a kind of large-scale “exorcism”—that is, the driving out of the “unclean spirit” or “impure spirit”—and, with that, the bringing into being of the “purity of speech” or “purity of language” associated with the purified “spirit of Jesus” or “Holy Spirit.”  In other words, the “Crucifixion” would have been symbolizing (consciously or unconsciously) the driving out of that “unclean spirit” which was the motive force behind religious esotericism as a whole and in general, as well as behind schizophrenia and psychosis—i.e., “lunacy” or “demon-possession”—as a whole and in general.