DEATH & RESURRECTION

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

Luke 17:21, King James Bible

There are two ways of looking at the world: as a place of things, and as a forum for action. Because we are living beings, and must make our way, pragmatically, in the world, the second way of looking has to take precedence. This means that the world as a place of things is nested inside the world as a forum for action. This means that our conceptualization of the world as objective must remain subordinate to our conceptualize of the world as a place of Being.

We are, in the final analysis, neither structure nor chaos. Each of us is instead best understood as a process—as a living, dynamic process: as the very process by which what we know (what we know so insufficiently) is transformed into what could yet be. That is the process by which our continued forward movement through life is constantly and inevitably dependent. To understand that, and to welcome it: that is voluntary acceptance of the necessity of eternal transformation, as an alternative to nihilistic despair or desperate and fatal identification with the state. This is the idea enacted during the ceremony of the Christian eucharist. Incorporation of the body of Christ is the symbolic transformation of the participant—not into a believer of a set of facts, religious though those facts may appear, but into the active imitator of Christ; into the person willing to undergo whatever death is necessary to bring about the next and better state of being; into the person willing to embrace his or her confrontation with the tragedy and malevolence of life, to learn from that process of embrace and to move one step closer, in consequence, to the eternally-receding City of God.

Jordan B. Peterson, The Death and Resurrection of Christ: A Commentary in Five Parts.

Full Transcript.

 

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LOGOS

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I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6)

We use stories to regulate our emotions and govern our behavior; use stories to provide the present we inhabit with a determinate point of reference – the desired future. The optimal “desired future” is not a state, however, but a process – the (intrinsically compelling) process of mediating between order and chaos; the process of the incarnation of Logos, which is the world-creating principle. Identification with this process, rather than with any of its determinate outcomes (that is, with any “idols” or fixed frames of reference or ideologies) ensures that emotion will stay optimally regulated – and action remain possible – no matter how the “environment” shifts, and no matter when. In consequence of such identification, respect for belief comes to take second place to respect for the process by which belief is generated.

Jordan B. Peterson, Maps of Meaning: The Architecture of Belief