INTRODUCTION



      Human mind wishes to actualize itself fully and acquire freedom by achieving its reality. Excellent myths are regarded as revelation of God and have the ability to transform human mind toward freedom.

      Through parables and allegories, myths metaphorically express the meaning of inner experience in the process of the mind's transformation from the 'death' to the 'life'. However, to transform the mind sufficiently, it is imperative that we understand the self-regulatory movement of life's impulses so that we can control them easily. If we accept the Gospel as the pinnacle of myth, we can expect it to reveal to us a metaphorical system capable of not only illuminating the structure of the mind but also of bringing about the complete transformation of the mind.

      The Gospel, through the use of metaphors, transmits the truth of humanity. But this truth has not yet thoroughly been elucidated on the structural level between the myth and the mind. The methods of modern theologies are not appropriate to clarify the structural context between the myth and the mind. What we require is an establishment of the phenomenological model, clarifying the relation between the spirit and the narrative on the depth psychological dimension. This will lead us to discover the structure of life. This will confirm the correspondence between the structure of the spirit and the structure of the story. Discovering such a structure of the story that identifies itself with the structure of the spirit is also the discovery of a semiotic code to decipher the messages of the Gospel and reveal its metaphorical system. Out of this code, we can rearrange the parables, episodes, and sayings of Jesus fragmentarily disseminated in the Gospel. In this way, they reorganize as the spiritual knowledge necessary to integrate our spirit.


1 The Phenomenological Model


      The Paradigm of Christ answers this requirement. It attempts to disclose the hidden metaphorical system sealed within the gospel. The Paradigm of Christ is the model establishing the relationship between the myth and the spirit. We can see in the following chapters that the phenomenological model, functioning as the code, deciphers the intricate meaning of these messages clearly and reintegrate the fragmentarily disseminated passages towards the structure of the spirit. The model inherently contains the autonomous logic by itself. Discovering this model, the author simply tries to follow this law inherent to the model.

      In dealing with inner reality, we must determine the terms that describe the regions of our spirit. The words, ego, self, unconscious, and the Self are often confusing. Let us clarify these meanings first. When we say self-conscious or self-centered, the meanings are pejorative indicating deviated ego from the balanced state. When we write Self with a capital, the meaning is affirmative referring to the totality of spirit with its integration. The unconscious is not merely the unconscious state of mind. As indicated towards the Self, it has a positive connotation. As a whole, we employ Jungian understanding of the ego-Self relationship.

      We set up the vertical polarity between the self-centered and the reality-centered, which is the polarity between the self-conscious and the unconscious of the diagram. Then we set up the horizontal polarity between the active and the passive. These polarities constitute a plane.

       Based on these polarities, we will analyze carefully the visible human attitudes that reflect the impulses and place them in their respective regions determined by the polarities. Then we trace back from attitude to impulse and finally return to the origin of life, light. Then we turn back from the origin and establish the logic of life depicting the movement of life. We call this model that penetrating the noumenal reality from the phenomenal attitude, the Paradigm of Christ.

      The model has become concrete through the elaboration of my approach to reality. However, in its origin, Masatake Morita, a Japanese scholar of psychiatry in early 20th century, influenced and guided the direction of my thinking. The model took shape through my inner dialogues with religious symbols and teachings that encourage the transfer from the ego-centered to the reality-centered individual. Such religious documents not only include the Gospel but also Zen scripture, Lao-tzu, Chuang-tzu, The Bagavad Gita, and some modern writings in Japan. Effected by Oriental thought, I saw the gospel completely metaphorical and thus was able to form this phenomenological model.


The Logic of Light as the Foundation of Life

      The Paradigm of Christ is the model that traces back to the foundation of life. Through phenomenological reduction, it retreats from attitude analysis through the impulse of life, and finally arriving at light, confirming the correspondent relationship between light and life (examining life analogously through the logic of light). The synoptic picture of the Paradigm of Christ shows the logic of life's movement as based on light.

       In this way we observe the relationship between some major archetypes and the Self, or the ideas and the Idea of the Good in context of the spectrum and light through the movements of division and unity of life. We call this movement of dividing the spectrum and returning to unity the formal movement. Although invisible in the diagram, another movement of life called the material movement is going on. This movement is the phenomenon of light losing energy and disappearing into darkness. As the former divides itself into the basic impulses, the latter disperses its energy toward nothingness. The former manifests the formal characteristics of the impulses, and the latter displays the context between 'the good and the evil', or 'life and death'. The foremost significance is to penetrate the two movements going on simultaneously in the depth of our psyche. The assumption that life has two kinds of movement dividing itself between the formal pole and the material pole is nothing but what Alfred N. Whitehead separated in his notion of prehension between the conceptual pole and the physical pole in his metaphysics.

      This is where the movement of life heads for the actualization of the Good. It is the creative action towards the Good that fulfills the meaning of life.


The Structural Identity between Life and the Story

      In going back to the principle of life, the Paradigm of Christ confirms the identity between the spatial structure of the Gospel and the structure of life. Namely, characters, the setting, and the narrative in the Gospel correspond respectively to the constituents (archetypes), the field, and the movement of life.

      Life does not only characterize itself as the dialectical movement of each moment, but also as a possibility of qualitative change in the long run. It has the temporal structure as well as the spatial structure. The Gospel's semiotic structure indicates that there are three distinctive stages of qualitative change in the integration towards its accomplishment. The temporal structure exists under the basis (or as the extension) of the spatial structure determining the integration of life.

      The Paradigm of Christ represents both the principle of life, and the framework of the Gospel. For this very reason, it is named Paradigm. The word paradigm was adopted from Plato's paradigma of the Good. It also contains the Platonic method of ascending and descending dialectics. The ascending dialectics (aspect) is the stage of phenomenology and the descending dialectics (aspect) is the foundation of the metaphysics of the Gospel. Only through the establishment of such a model can we perceive the totality of human existence as given by the revelation. The Paradigm of Christ is the synoptic picture serving to give us a sufficient viewpoint for deciphering the metaphorical system.


2 The Gospel as a Semiotic System


      The revelation of the Gospel attempts to integrate our beings. The Gospel is a myth depicting life's integration as a semiotic and metaphorical system. Generally speaking, we decipher the message of the system with reference to the code. A cipher system can be decoded with consistency and adequacy only through a code that exists throughout the totality of the system. In the case of the Gospel, it is a code that contains the structure of life.

      In its initial state, the metaphorical system is deconstructed as it lies within the story of the Gospel. The system is hidden until it is reconstructed by deciphering the messages through the code. As the Paradigm of Christ contains both the structure of life as well as the structure of the story, it has the power to decode the metaphorical system of the Gospel. The Paradigm of Christ reorganizes the metaphors, parables, and episodes of the Gospel by referring to the synoptic picture, the structure of life. In this way, we can illuminate the meaning of life's integration through the referential realm of the myth.

      Corresponding to the spatial and temporal structure of life, the
Gospel contains the spatial and temporal codes. As we have seen, the structure of the story as such is, in fact, the spatial code. It is most natural to assume that the code is bound in the beginning section of the cipher system. We will find that the opening paragraphs of the first two Gospels are actually disguised arrangement of the code for life. The former represents the spatial relation of the archetypes of life, and the latter represents the temporality of life. The opening passage of the first Gospel, the Genealogy of Matthew, forms the skeletal structure of the domain of the spirit. The opening passage of the second Gospel, the three announcements of Isaiah, John the Baptist, and Jesus Christ indicate the three temporal zones describing the qualitative development of integration. The three temporal zones are replaced metaphorically by the three days and the three nights, and are applied to the temporal design of the passion story.

      What the spatial and temporal codes contain are the structure and the process for the transformation of the spirit. With reference to these codes, we are able to discover the relationship of the episodes and parables to a larger context of life's structure. By referring to these codes, we are able to find the knowledge that is necessary to transform our spirits, within the ciphers of the Gospel.




3 The Inherent Logic of the Paradigm


      Being the code of life, the phenomenological model of the Paradigm of Christ displays the core of the metaphorical system, and functions as a heuristic model. To refer to the code of life is in fact to refer to the concept of life. So as to refer to the concept of life, we must know what life is beforehand. The reference to the spatial code virtually means reference to previously understood concept of life. And this concept is the logical relationship of life.

      To decipher the messages of the revelation means to reintegrate the disseminated metaphors toward life's integration. However, in the case of revelation, code-message relation is not a mechanically one-to-one correspondence but rather organically ontological. Mere reference to the code does not work. We must grasp the characteristics encompassed by the spatial code. Through understanding the concept of life, the code itself emerges. Hence we need to grasp the logical relationship of life intrinsic to the code. Therefore, elucidating the cipher system of the revelation necessitates the inquiry into the logical relationship intrinsic to the Paradigm of Christ.

     By examining disciplines and concepts of the other metaphysical systems relating to the Paradigm of Christ, we can clarify the inherent logic of the Paradigm of Christ in its perspective and its context. In other words, if we know consistently the parallel ideas of other metaphysics, we are able to structurally decipher the Gospel. Among these related disciplines, those ideas that are useful in explaining the Paradigm of Christ were as follows; dialectics and the Idea of the Good in relation to other ideas from Plato, form and matter, and actuality in relation to potentiality from Aristotle, the good will in relation to the inclination and impulse from Kant, dialectics, the Idea, and the Concrete Universal from Hegel, and the archetype of the Self in relation to other archetypes, and the ego-the Self relation from Jung. Also, Husserl's phenomenological reduction, Merleau-Ponty's body image, Wittgenstein's logical form, and Ricoeur's the root metaphor in relation to the subordinate metaphors respectively illuminate the inherent logic of the Paradigm of Christ.

      Establishing the correct model corresponds to the inherent logic of life is key to breaking the seal of the Gospel's truth. The myth intending to liberate our lives gives body and substance to the spiritual integration based on the logical structure of life, still in skeletal form. The logic of life is the logical process of the double movement between form and matter. This is a simple dialectical movement; when the formal domain experiences the moment of division, the material domain experiences that of destruction (dissolution). In the same way, when the formal domain experiences the moment of unity, the material domain experiences the moment of integration. The division towards the male (pride) and the female (pleasure) is the cause of destruction, and the unity towards morality is the cause of integration. When life divides itself towards pride and pleasure, the inclination toward the evil occurs, which in turn gives to life a sense of danger and destruction. Hearing the inner voice of conscience, autonomously life attempts to return to its integrated state characterized by innocence and belief. In the formal domain, division toward the male and the female, or pride and pleasure occurs. At the same time in the material domain, dissolution toward death or evil arises. Then life converts its movement toward responsibility or morality, either by feeling the danger of the destruction or by hearing the voice of conscience. This is the moment towards unity and integration. At the moment of division, the characteristics of ideas and archetypes (male, female, and divinity) may emerge. At the moment of unity, they disappear into creative nothingness or melt into totality.

      What the logic of life concerns, in the autonomous and dialectical movement of life, understanding of inter-dependent and intermediary meaning between formal and material movement. There is a contrast between archetypes (male, female, and divinity) in form and the relationship of good and evil (or life and death) in matter. There is also a contrast between partial archetypes and archetypal totality. Understanding such context allows us to identify the characters of the myth with the structure of life. As we can see later, both John the Baptist and Jesus Christ, the most significant symbols in the Gospel represent the totality of life in its different phases. With reference to the logic of life, we can, at first, confirm the meanings of the major symbols and then we can illuminate the contents of the episodes. Accessing the concept of life through the phenomenological model is the key to the solution of the revelatory riddle.

      The structure of the story (the combination of characters, setting, and narrative), the genealogy (the opening passage of Matthew), and the figure of Jesus on the cross, all point out the same logical space. The Paradigm of Christ is this corresponding space. The Paradigm of Christ is the model that exhumes the movement of life and presents it to the logical space mediated by our physical sensation, our phenomenal body. We picture Hegelian logic of life on the Wittgensteinian logical space combined with attitude analysis, impulse analysis, the arrangement of religious symbols, and the spectrum of light. We will examine the logical context that this model inherently holds: those intricate layers of body, picture, metaphorical system, archetypes, life, and light.


The Procedure of Description


      We will first deal with the process of creating the model, the Paradigm of Christ. Next, we will deal with the concrete cipher readings separating the spatial code and the temporal code. And finally, we will deal with the logical context that this phenomenological model inherently bears, examining and comparing the related notions and other related systems. Establishment of the model corresponds to the ascending dialectics of Plato. And investigation into the inherent logical relationship and other related systems corresponding to the descending dialectics of Plato. We can expect the Paradigm of Christ will stand on its own after examination of its similarity and difference to related ideas.




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