Using ancient Rabinnic Midrash methods in Hebrew Translations Neumann came up with an amazing insight into what neighbour can also be translated to mean. In a world where the old laws and religions no longer inform and modify our behavior there is a need for a New Ethic. No longer a dualistic and shadow projection onto an external enemy -which justifies: wars, genocide, racism and self-righteousness. The new ethic invites us to love our own inner evil and enemy and thereby heal and save the world by saving ourselves.
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Early on in the narrative of Jesus’ ministry, the crowd want to make him King.
Both occasions are after he has miraculously fed them (John 6:12-15) and extravagantly made wine from water. (John 2:23-25). In a publicist’s nightmare, on both occasions Jesus withdraws from the projection and idolization, “because he knew what was in people’s hearts”.
What was it that Jesus knew?
Carl Jung in his work Aion, has helped us understand the psychology of projection which I unpack in this video.
Understanding how we project our own gold out of the shadows of the unconscious can help us understand (if not desist), from falling in love, worshiping the wrong objects, and even from falling prey to scapegoating others when they don’t meet our unrealistic expectations of them.
We cannot blame the devil, nor make Jesus responsible for our salvation.
The Parables were stories Jesus told about God. Could the Gospels be Parables the Church told about Jesus? Dominic Crossan thinks so. What if all our lives are parables we are telling the world and ourselves about LIFE? What is the parable that you are living?
In this episode we continue to explore the public ministry of Jesus as part of his whole life which left us an orienting map for our own journey. What we regard as the miracles of Jesus life were not intended to be the extraordinary and illogical events we have come to believe miracles to be. Instead these moments were the symptoms of an integrated and inclusive life that empowered ordinary people with wonder at their own being and belonging in the world.
Last episode we explored the wonderful Baptism of Jesus, the dove, the voice, “You are my agapeitos” (beloved child).
Why, Jesus could have been the proto Trust (fund) Kid!
How then does the same Spirit, (can you still see the dove?) “offer him up” to the Wilderness where the Devil and the Ravens rule?
This episode explores how our Wilderness times are essential counterpoints to our Baptimal blessing moments. One without the other leads to rampant, inflated egos behind picket fences, or conversely to despairing dark depressions when we recognise we can’t be love and light all the time.
In the sixth talk on “A Radical Christ”, Peter examines the Incarnation of Jesus and how this symbolises the return of divinity to indwelling humankind. From the dawn of consciousness humans have projected their consciousness outwards further and further from access. A kind of EX-carnation.
Less and less embodied and more and more intellectual and philosophical. In the Incarnation, the process comes full circle as the divine returns to the consciousness that is the reality of all Life here and now.
In this fourth video of the Radical Christ Series Peter maps the Life Stages that Jesus, with every hero in mythology, and our lives follow. Myth is understood as an “Absolutely True Story that probably never happened” Jesus as the proto-typical (arche-typal) human life has in the stages of his life the experience and the cure for every human condition. The key lies in being able to connect where we are in our life stage, with the corresponding stage in Jesus’ life.
You can contact Peter by emailing email@example.com
In a joint venture with Dharmagiri Sacred Mountain Retreat and in the face of rabid fundamentalism and tired Christian ritual, Peter is launching a series titled “The Radical Christ”. Just under a year ago whist on a visit to Dharmagiri, Thanissara “downloaded” an insight during her morning practice which she wrote on a notelet and presented to me at breakfast. “PW” she said, “This is your next work”. The note read simply, “The Radical Christ”. There was an immediate resonance with Thanissara’s words. They made sense at all levels I have spent most my life speaking about Jesus in one way or another, and though I no longer preach, (over 1500 sermons done, many on this blog still getting hits late on Saturday nights): I do love Jesus. Not in the way that most angry fundamentalist Christians say they do, but in a way I would like to unpack in this series.
This offering is the product of my acceptance of Thanissara’s shamanic ancestral download (I am a Jungian and an African after all), and some months of reading and dalliance with video production software.
In these conversations we will explore a new understanding of Jesus the Christ. Using the insights of philosophy, culture and psychology we will dig into the archetypal significance of a God-Person interconnection that could lead to global engagement and human transcendence at this time of ecological crisis.
This week as we consider Ancestral Grief, we conclude our study of the Five gates of Grief outlined by Francis Weller . Looking at our family trees or our clan origins, we realise that along with their DNA we may have inherited our ancestors’ grief. One of the realities of diverse South Africa is unless your heritage is Khoisan, most of us descend from ancestors who arrived from somewhere else. They were either displaced by the expansion of other tribes who squeezed people further and further south, or by colonial forces that promised struggling Dutch, British and German peasants a better life in a foreign land. Some of us may have servitude and slavery in our heritage, our families brought here simply as units of labour. And despite the hopes and dreams they brought, they must have carried a deep grief at their loss of land and roots which they had to leave behind. We are the descendants of aliens and immigrants, those people who arrived here on unfamiliar soil, and whose grief and sadness has found its way into our beings. These ancient unknown characters also had a part in shaping the world we inherited. Most people believe there is some form of afterlife where those who have gone before find themselves “in a better place”. This Valhalla, Xanadu or Heaven is imagined as a place where the ancestors share perfect knowledge and insight they never had while alive. In my Gates of Grief workshops, I encourage participants to imagine their ancestors in this place of full insight, writing a letter of apology to us living now. We owe it to ourselves and them to recognise the many untruths which we drank in with our mother’s milk and made our own. Our task in this generation is to examine those beliefs and decide which of them are no longer true nor valid. Then for the sake of our own health we must let them go. Consider for example the prejudices, suspicion and bigotry they passed on to us. Their violence, sexism, racism, exploitation of women and children and of the earth in general. Their promotion of tobacco smoking, slavery, child labour, and corporal punishment. These misconceptions, errors or deliberate strategies have scarred us and are part of the deep sorrow we carry in our collective unconscious. Along with the ancient grief in our bones, there may also be our experiences of the grief and loss of our immediate parents and grandparents which we are required to mourn. The Swiss Psychiatrist, Carl Jung wrote, “The greatest burden a child can bear is the unlived life of its parents.” Perhaps our own lives were stunted because our parents projected onto us their unfulfilled agendas and could not allow us to become who we were born to be. These deep ancestral memories invite us to create rituals of mourning from a past that is asking to be redeemed. To mourn these ancient griefs is sacred work.
You can schedule one on one Skype or Zoom sessions with Peter by emailing firstname.lastname@example.org