What would you have done?

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 writings—you happened to remember 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?

Continue reading “What would you have done?”

A new interpretive approach: Viewing the Bible as an esoteric critique of esoteric religion

“For Plato ideas are archetypes of the things themselves, and not, in the manner of the categories, merely keys to possible experiences.  In his view they have issued from highest reason, and from that source have come to be shared in by human reason, which, however, is now no longer in its original state, but is constrained laboriously to recall, by a process of reminiscence (which is named philosophy), the old ideas, now very much obscured.  I shall not engage here in any literary enquiry into the meaning which this illustrious philosopher attached to the expression.  I need only remark that it is by no means unusual, upon comparing the thoughts which an author has expressed in regard to his subject, whether in ordinary conversation or in writing, to find that we understand him better than he has understood himself.  As he has not sufficiently determined his concept, he has sometimes spoken, or even thought, in opposition to his own intention.”

—Immanuel Kant, Critique of Pure Reason (1787), B370 (Norman Kemp Smith, trans.; the emphasis is mine)

I’m going to suggest a very big paradox—one that may at first be difficult to get one’s mind around.  I believe there is actually reason to think that the authors of the Bible may have been using an “esoteric” (i.e., “cryptic”) mode of discourse in their writings with the partially unconscious intention of criticizing the esoteric form of religion (a category in which I would include orthodox Christianity, Judaism, and Gnosticism, among many other world religions).

By “esoteric religion,” I basically have in mind any religion whose core, authoritative writings are capable of having and were intended by its authors to have “double meanings”; so that any religion whose authoritative writings are overtly and indisputably allegorical, or parabolic, or obscurely metaphorical, symbolic, or figurative, would qualify as an “esoteric” religion.  And any “mythical” religion would necessarily also be an “esoteric” religion, since “myth” obviously involves obscurely metaphorical, symbolic, or figurative communication.

My personal belief is that the so-called “mythicist” position regarding the life narrative of Jesus, which views that life narrative as myth or allegory, is the correct one; and that means, based on what I just wrote, that I believe Christianity qualifies as an “esoteric religion.”  Even if it were assumed for the sake of argument that the character of “Jesus” was originally based on a single historical individual, so long as it can be shown that there was substantial embellishment, “legend-making,” “myth-making,” and allegorizing occurring in the telling of his life-story, then at some point that just blends into the mythicist position anyway.  So the essential question to be asked is whether or not significant allegorical or mythical elements can be discerned in the Gospel narratives of Jesus’s life story; if they can, the figure of “Jesus” becomes a “mythical” figure—and thus an “esoteric” figure, located at the center of an “esoteric” religion.  Mythicist authors have already made an argument for the position that these allegorical or mythical elements do in fact exist in the supposedly “historical” accounts found in the Gospels and elsewhere in the Bible; so that, in terms of what I am personally trying to do, I do not feel the need to revisit that particular argument except to refer people to the writings of those authors if they still have doubts about the allegorical or mythical nature of the Gospels.  (As for myself, based partly on the amount of time I have spent trying to make sense of the Bible, I cannot help but consider the matter to be obvious, and so have not felt any pressing need to read those authors’ books myself.)

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Some tips and background information for those interested in taking up the amateur “decoding” of esoteric Biblical texts (Part 2 of 2)

There are several points I’d like to discuss with regard to the kind of comparison and analysis of Bible passages that I did in the last post, based on my own experiences with trying to get a handle on material of that sort.  Hopefully this information will be useful to those persons who would like to engage in the interpreting or “decoding” or “deciphering” of the Bible for anti-esotericist purposes, but have never yet made the attempt to do so.

The first point is that you’ll notice from the comparison that the authors of the Bible do not necessarily use their symbols in a consistent manner.  This is one of the things that I find most exasperating about the Bible, and about esoteric religion in general.  In Hebrews 4:12, the “Word of God” is described as being a “sword.”  However, in 2 Thessalonians 2:8, Paul implies—I believe—that Jesus (i.e., the “Word of God”) would use the “sword of Spirit” to “kill” the “Lawless One.”  Similarly, in Revelation 19:11-16, the “sword” is described as coming out of the “Word of God” (i.e., Jesus).  So the metaphor has been changed somewhat.  And I get the sense that esotericists are generally pretty okay with that sort of thing.  (I, on the other hand, being a non-esotericist and indeed an anti-esotericist, am not at all okay with it, because it causes confusion, and makes it more difficult to figure out what an author’s point is.)  This fact needs to be recognized from the outset, since defenders of esoteric religion will likely criticize you for inconsistencies in and among your various theories and hypotheses, even though that very inconsistency may well be due entirely to the inconsistencies in thinking indulged in by the authors of the Bible whose meaning you’re trying to determine.  So always remember:  It’s not your fault.  As long as you make sure that you’re no more inconsistent than the authors were themselves being in their own minds, that will be sufficient.

Continue reading “Some tips and background information for those interested in taking up the amateur “decoding” of esoteric Biblical texts (Part 2 of 2)”

The two “swords”: An example of how I go about looking for “hidden meanings” in Biblical texts (Part 1 of 2)

In this post and the next, I will, by means of an example, explain some of the methods and techniques that I use when trying to analyze a Biblical text to discern any “hidden meanings” or “inner meanings” that it might contain.  In this post, I will focus more on the actual content of a few Bible passages, and in the next post, I will discuss some of the methods that I used in analyzing these passages and that I use generally, and call your attention to some of the aspects of the process of “decoding” that I consider to be especially important.

As an initial point, it is important to note that I do not necessarily make the assumption that it is possible to find these “inner meanings” because of any deliberate design on the part of an author.  I think that in many cases the author’s unconscious thinking was being revealed “in spite of himself,” so to speak.  At the same time, however, one should not rule out the possibility of deliberate design in any particular instance.

Let’s start by looking at Hebrews 4:12, in which the author describes the “Word of God” as a kind of “sword”:[1]

For the Word [or utterance, or message, or meaning: logos] of God is living [zaō] and active [en-ergés], and sharper [tomōteros, a comparative form of tomos] than any two-edged [or “two-mouthed”: di-stomos, derived from stoma, which can mean either “mouth” or “edge” (or “blade”)] sword [machaira], even penetrating [or piercing, or going through: di-ikneomai] so far as the dividing [or partitioning: merismos, related to meros, meaning “part”] of soul [psyché] and spirit [pneuma], of joints [harmos] and marrow [or “the inmost (part)”: myelos, derived from myō, which means “to close, to shut,” and from which is also derived the word mystérion, meaning “secret teaching, mystery”], and (it is) able to discern [or “able to judge of,” or “able to separate,” or “able to interpret”: kritikos, derived from krinō, meaning “to judge, to sift, to separate, to discern, to interpret”] the deliberations [or conceptions: enthymésis] and intentions [or ideas, or notions: ennoia] of (the) heart [kardia].[2]

Two “swords” are being compared in this passage.  One is a “two-edged”—or “two-mouthed” (di-stomos)—sword.[3]  The other is the “Word of God”; and it can be reasonably inferred from the context that this was meant to be thought of as a “one-edged” or “one-mouthed” sword:  that is, a kind of “sword” that would “speak” (or “cut,” or “discern,” or “interpret”) with only a single “voice” or “speech,” as opposed to the kind that would allow a person to “speak out of both sides of his mouth.”[4]

Moreover, it seems that the “one-mouthed sword” was meant to be seen as being more powerful than the “two-mouthed sword,” and as being able to defeat a “two-mouthed sword” in battle or combat, because of the fact that it is “sharper” (perhaps understood to mean that it is “clearer” and “more distinct”).[5]

Continue reading “The two “swords”: An example of how I go about looking for “hidden meanings” in Biblical texts (Part 1 of 2)”