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Psychology - Soul

Oidipodeio SimplegmaFreud confirmed with psychoanalysis what the experience of wars, religious and political persecutions, and other atrocities demonstrate: that man inclines towards aggressiveness and is characterised by a tendency towards domination. Freud analysed exclusively the lower aspect of man and proclaimed that civilised behaviour is none other than a mask which is adjusted to social and legal rules.

 In periods of crisis, after the breakdown of the mechanisms of enforcement of law, the civilised individual usually becomes 'another person'. The three basic instincts which motivate him come crudely to the surface: the instinct of the herd, of reproduction, and of self-preservation.

This model of life (of competition) is symbolised in the myth of Oedipus, who infringed two fundamental taboos: that against incest and that against parricide. In reality, Oedipus symbolises the unhappiness which man experiences when he suppresses his primitive instincts in exchange for the 'security'[i] with which society provides him. His life moves in a vicious circle of a pair of opposites.

Which anthropological model liberates the consciousness from this vicious circle? Which model restores healthiness to human relations which have been undermined by the psychological pattern expressed by Oedipus? The writer acknowledges and proposes the model of Christ. The life of Christ embodies many features of the world cultural heritage. According to the psychologist Carl Jung, symbolism is the international language of the unconscious and its images are the inclination towards the filling of the gaps of the human soul. From this point of view, an examination of the life of Christ is of the greatest interest. (Solon editorial team)

The symbolism of virgin birth and of the archetype of Joseph
The solution to the problem of the competitive tendency as regards the 'children' of evolution lies outside the field of competition. The problem of the 'Herod Syndrome'[ii] has been resolved in the field of symbolism. We are shown this by the world-wide religious symbolism of incarnation by means of parthenogenesis. This symbolism is encountered - with a widespread diffusion in geography and time - in various cultures. What is brought out in this symbolism is the licit fertility of mother nature, of matter. That is to say, the enthalpic nature of manifestation, of the shaping of form, and of creation is brought out.

At the same time, attention is drawn to the absence of the paternal sex from the physical process. This absence suggests harmlessness of the spirit in movements of incarnation, in the sense that this does not function in a way which manufactures idols, as domination. This is also expressed by the very limited role of Joseph in the whole narrative of the life of Jesus. Apart from the discreet and withdrawn paternity of Joseph, the successive paternal transcendence of divinity is shown forth.

This sonship is not propelled into a field of competitiveness and quarrelling, as in the field of evolution, abstractiveness and holiness mediate. It is a brotherly sonship which gives expression to God as love, as freedom, as approval, and as peace or conciliation.

The taboo against parricide 
In the same way - and vice versa - the issue of parricide and the murder of the teacher can be interpreted. We are speaking of the conception as a scenario of the birth of totems and taboos, of the birth of civilisation, and of the configuration of the institutionalising of society according to the Darwinian and Freudian theory, but also according to the corresponding masonic myth of the death of the teacher.

The field of relations is liberated from the cannibalism of murder and the incestuousness of the being in a fundamental and transcendental, ontological way: through the inner detachments practised by the soul and spirit. The attainment of detachment from - and not of suppression of - desire is the transcendence depicted in the world-wide symbolism of virginity.

From the Freudian point of view, the myth of Oedipus[iii] was important both as to that part of it which concerned incest, and that which concerned parricide. It referred, that is to say, to two fundamental taboos (on incest and parricide) in the symbolic relation of fatherhood, sonship, and motherhood.

The symbolic steps of healing
The myth of Oedipus gives a picture of the fundamental disharmony, immaturity, and titanic barbarity of that state of soul which is conditioned by a tensed or competitive life cycle of sensuality and consciousness.

This duality is counterpoised:

1. in the sense of the concept of the shared sacrificiality of fatherhood and sonship as we encounter it in the life of Christ, in the narrative of the New Testament;

2. in the sense of the concept of a respected discreetness of the motherhood or virginity of the relations with motherhood which we also encounter in the same narrative.

We have, that is, a counterbalancing dynamic:

1. the detachment of the son from the mother;

2. the sacrificial manifestation of the father through the son.

We have a triadic reconciliation, with a dualist transposition of reconciliation into a problem of a fundamental group as :

1. the fundamental dualism of spirit and matter;

2. the identification with or the return to the spirit by the soul;

3. a returning exaction - as Plotinus would have said;

4. and a holy and spiritual acceptance, condescension, familiarity, and recognition of the world as a field in which the divine is inherent, as a field of 'omnipresence' and a manifestation of 'in the image and likeness' - coming from the Holy Spirit.

By means of the myth of Oedipus we encounter the cutting off of the son from the father by murder, by competition.

By way of contrast, with Christ, we meet with the detachment from the mother and identification with the father , but :

1. on terms of a sacrificial conductivity, unificatoriness, and synthesis;

2. on terms of a transformational spiritual relation in duality;

3. on terms, that is, of a spiritual, symbolic, physical, and psychological harmlessness.

Thus we encounter the healing of the relationship of parenthood and sonship. In this way, the phobic and competitive dynamic in relations is cancelled out. Relations take on a harmonious, peaceful character, though this is abstractive in evolutionary terms. This is the basis for correct human relations in the best conditions for good.  

Ioannis Zisis, writer

This text forms part of the essay 'Fear in the face of Time or fear in the face of Creation and Evolution'.

[i] Freud, Sigmund, Civilisation and its Discontents

[ii] Zisis, Ioannis, The Herod Syndrome.

[iii] Oedipus Complex - Wikipedia.


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