This post continues our series of bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email email@example.com.
Read on for the second part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Additional posts will be listed below:
By the end of Part 1 of this exploration, we were prepared to consider the story of Job from a metaphysical perspective — and in particular Jung’s analysis of the story as a grand metaphor of Yahweh coming to consciousness. Both Boehme and Teilhard provide some direction for this still largely ignored avenue for exploring the Book of Job.
A helpful starting point is Boehme’s brilliant early recognition of the inner tension of the Divine. For him this tension is an impressure or “‘unequal pressure’ in the equilibrium of the divine will” resulting in movement (Bourgeault, HT, p. 97). Boehme calls this first principle of movement the wrathful principle. A less affective term may be unbridled power, as Job encountered it. Jung understands Yahweh’s antinomy as “the indispensable condition for his tremendous dynamism” (Jung, p. 7) and sees God’s “inner instability” (p. 66) as the cause of creation:
But the pleromatic split is in turn a symptom of a much deeper split in the divine will: …God wants to become man, the amoral wants to become exclusively good, the unconscious wants to become consciously responsible (p. 62).
The inner tension between the pulling in of Unity and the pushing out to differentiate for self-knowing brings to mind Teilhard’s diffusion-convergence interplay observed in creation. These repelling and attracting forces lead into his complexification-consciousness concept. As long as the unconscious-conscious antinomy remains undisturbed Unity can be eternally at rest. But Satan’s bet, which is actually challenging Yahweh to be self-aware, occasions Unity to face its manifesting expression. For the latent capacity for becoming (the lived expressing of Unity) to flower into being, the impulse toward consciousness must be realized — in both senses of the word “realized”. Moreover, the overall direction of the interactions of these opposing forces is imbued with the essence of Unity; that is, a trajectory back to unity as a reuniting in a new dimension. This would be Jung’s “regenerated God”, Boehme’s body of Christ, Teilhard’s Omega point, and fulfillment of Oikonomia, the divine plan.
Could the big bang be the splitting of the unconscious-conscious antinomy of the Unity (perhaps like the splitting of the atom in the material realm)? I realize we are wading into the deep waters of the debate over whether the Source (Unity, God, One) is unconscious or pure consciousness or both. While Jung, Boehme, and Teilhard all have their positions on this topic, it is another area for a separate discussion. Regardless, in the Book of Job an intimation of self-awareness occurs. This is even suggested by Yahwah himself, according to Jung, in his judgment of Job’s friends: “they have not spoken of me what is right as my servant Job has” (42:7). The friends have argued on the basis of conventional wisdom, which may apply to pragmatic everyday moral situations but simply doesn’t cut it with the big questions of life — paradigmatic and personal ontological questions.
Two implications of this apparent motion toward awareness as a result of unconscious behaviors are:
- A new divine-human relationship is being forged.
- Evil is an essential part of the process.
Job in his righteous stand has put a new wrinkle in the human relationship with God by boldly going where no human has gone before (Star Trek allusion is intentional). The Old Testament covenants rooted in laws, obedience, and judgment do not hold ground in Job’s case. As Jung points out, “Yahweh displays no compunction, remorse, or compassion, but only ruthless brutality…he flagrantly violates at least three of the commandments he himself gave out on Mount Sinai” (Jung, p. 14). The whole scheme of retribution/rewards and salvation through an outside source is collapsing under Job’s experience. The divine-human relationship is shifting from covenants to consciousness. Integrating the micro and macro, the know-yourself theme in The Gospel of Thomas can be at the same time the Unity knowing itself, or Jung’s regenerating God. Just how wisdom and kenosis factor in, again, must wait until another post.
Regarding the existence of evil, the two basic positions are: 1) evil is the absence of good, privatio boni (the privation of good); that is, the absence of God, or 2) evil is an aspect of God and is the necessary initial movement of creation or the evolution of consciousness. Jung, Boehme, and Teilhard all support this latter position from their own perspectives. Not surprisingly, the outward expression of Unity’s inner struggle manifests with omnipotence taking precedence over omniscience. As demonstrated repeatedly in micro reality, blind fury (shock and awe come to mind) is the immediate reaction for resolving tensions — war rather than negotiations, might to enforce right.
Boehme characterizes the wrathful principle as “hardness, harshness, and sharpness” (Bourgeault, HT, p. 97). Teilhard associates evil with disorder, failure, and decomposition (i.e., death as part of life); the toil and suffering necessary for growth; and the anguish “of a consciousness awakening to reflection in a dark universe” (Teilhard, pp. 224-225). Materially, this is the initial diffusion of random, disorganized bits and pieces; that is, energies that eventually condense into matter along the re-unifying trajectory. Teilhard also directly connects the unconscious with evil: “We have glimpsed that unconsciousness is a kind of ontological inferiority or evil.” Teilhard makes this statement as a scientist governed by the idea “that the world will only find its completion insofar as it expresses itself in a systematic and reflective perception.” In a near reversal of the Job story, Teilhard sees the need “to know for the sake of power,” but as a religious he goes on to emphasize that this power for the advancement of humanity must be “put to the service of the spirit” and “for the purpose of being more (Teilhard, p. 176).
While unconsciousness, evil, the dark, the shadow and sin have been used interchangeably by Jung and others, the unconscious should not be equated with evil. Evil (and sin as evil in action) is a content of the unconscious and can manifest in ugly ways. But goodness can also spring from the unconscious, as in spontaneous heroic acts. Evil is understood as separation or differentiation from good. It is ultimately non-life giving; it is Scott Peck’s people of the lie. Nevertheless, given the initial fight/flight instinct in the face of tension and threats, Yahweh is certain to not flee and is saved by Job’s judicious backing off. While Job retreats, Yahweh regresses.
The answer for Job is to not enter a clearly unwinnable power struggle. If his victim won’t engage, the perpetrator must either continue the stalemate to its bitter end (the death of Job) or own up to his monstrous behavior of allowing his bet with Satan to go to such untenable lengths. But Yahweh’s owning up is just a prick, however momentous. His omniscience is still too overwhelmed by his omnipotence. It is noteworthy that Satan disappears after the prologue, never heard from again as a separate character (Barr, p. 41). For Jung, God “is hiding [Satan] from his own consciousness in his own bosom!” (Jung, p. 19). Thus, Jung can say, “Job is no more than the outward occasion for an inward process of dialectic in God” (p. 16).
By the end of the story, Yahweh finds himself on the horns of a dilemma. Either he must continue in “the torture of non-existence,” that “hellish loneliness” (Jung, p. 11), or pursue “a personal relationship between himself and man,” whom he needs “urgently and personally” (p. 8). In other words:
Existence is only real when it is conscious to somebody. That is why the Creator needs conscious man even though, from sheer unconsciousness, he would like to prevent him from becoming conscious (p. 11).
Just before this unorthodox announcement, Jung makes a comparable intriguing statement: “Yahweh regrets having created human beings, although in his omniscience he must have known all along what would happen to them” (p. 10) and not only what would happen to humans, but what might happen to his divine plan. For all his omniscience, the One could not know if humanity as a whole would finally choose to align with that inner spark of divinity or remain stubbornly disobedient. Is it any wonder that the initial divine-human relationship was an obedience-based covenant, admittedly on the gross level of rules and laws as it is for children? For the mature spiritual person, obedience, as derived from its root of ob (L. toward) and oedire (L. to hear), is to fully take in and follow the Unity’s message. Despite the trajectory toward conscious unity, there is no guarantee that humanity won’t fall off the curve as the manifesting One carries on without us in other worlds.
As the stuff of the universe enfolds on itself (Teilhard’s involution), evolution is irrepressibly progressing. Built into the involution-evolution interplay is the very essence of “God”; i.e., unity, informing and embedded in the trajectory toward re-unification. Will we join the dance and participate in unconscious Unity becoming conscious Unity? After all, it’s just one giant step to move out of the dosado with an obedience covenant and to swing into transformed consciousness. Future posts will offer a way to bolster our stepping forth by reconsidering the Trinity and keeping in mind Jung’s answer to Job.
Read on – Part 3.
To honour the date of death of Jacob Boehme or if you are interested in learning more, please see our Boehme for Beginners audio teaching by Cynthia Bourgeault.
Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service
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and a monthly One World service (incorporating chants and readings from the world’s spiritual traditions), leads book studies on Cynthia Boiurgeault’s texts and the Gospel of Thomas, and edits Contemplative Society retreat recordings. At her church she serves on the Congregational Education Committee and the Pastoral Care Committee.