The Story Line

The story line of the gospel integrates both characters and the setting into a meaningful unit which shows the structure of the spirit. As we follow the story, characters as the constituents of being and the setting as the field of being are restructured to a unit of movement of being. The story usually proceeds chronologically with Jesus' action, the movement of being, relating to the other characters or archetypes and the setting or field. But, if we look at the story while mediating the spectrum plane, the story tells us the totality of the archetypal structure of the spirit with one cycle of movement.

x Three Actions of Jesus

There are three classifications of the major actions of Jesus: the teaching, the healing, and the atonement. The teaching and the healing were done mostly in Galilee which represents self-consciousness or pride. Then in Jerusalem which represents the integration of life or morality, he atones himself for the sin of mankind by the crucifixion.
It is not necessary to separate the place of the teaching (Galilee) and that of the healing (Tyre and Sidon), since pride is the cause of a spiritual entanglement: an ugly state as if it were the diseased who needed healing. In other words, teaching through which our spirit is persuaded, and the healing through which our spiritual entanglement is liberated are both sides of one reality.
The development of the story reflects a dialectical movement of being, namely its division and its synthesis. The three major actions of Jesus let us transcend our three major impulses; pride, pleasure, and perverted morality. They are radical transformations towards the true, the beautiful, and the good. The actions of Christ correspond to the three Ideas for us to pursue: in the teaching, from the false to the true, in the healing, from the ugly to the beautiful, and in the atonement, from the evil to the good. In this sense, the action of Jesus, or the framework of the story is the imitation of the ultimate reality. The essence of the action is to encourage the transformation of our spirit towards the form of the Good by following the division and the synthesis of the movement of life.

The Figure of Crucified Christ on the Cross

The figure of crucified Christ on the cross is none other than the pattern of the spectrum on the spectrum plane. It is actually the original form of the pattern of the spectrum. By the original form, we mean without the color green (belief) in the Paradigm. Since Christ is a noumenal being ( an essence of being ), when he ceases the function of life by being crucified, it appears as a formal division of light rather than a material dissolution to the darkness as a phenomenal loss of energy. The figure of crucified Christ is therefore the norm to make us understand the relation between the integration and the destruction of the human consciousness with the projective picture for a human perception. The symbolism of crucified Christ expresses for the human perception a form of projection as an archetypal structure of the spirit (as the formal division of light). Hence, if the revelation must take figurative expression, the death of Christ is necessarily on the cross.
The first action of Jesus, that of teaching in Galilee can be interpreted as appealing to the intellectual part of our mind, he tries to give, through the concretely written form, the totality of the parabolic messages of the gospel. The parabolic styles are supposed to be deciphered as metaphorical realities, and be transformed to the radical meanings of the human situation. The gospel encourages us from the superficial understanding of the myth of Christ to the structural understandings of human nature on the level of metaphorical reference: i.e. the false to the true.
The second action of Christ, represented by his healing the diseased and his casting out the demons, virtually appeals to the sensation of our mind, in the sense that our unpleasant feelings caused by a neurotic entanglement are released. In the story, at the moment of the healing miracle, either Jesus touches the diseased or the diseased touches Jesus. This is simply another expression of following the words of God, for our entangled mind is healed in accordance with the nature of Christ. The purified diseased in metaphor corresponds to our mind's liberation from the entanglement. It is the transformation from the ugly to the beautiful. The healing miracle, therefore, deals with the drastic change of our mind in sensation, after believing in or following the words of Christ.
The third action of Christ, the atonement appeals to the morality and volition of our mind. It tries to work on the center of our life which aims to integrate 'the Good' although restrained with the blame of our sin. In other words, it tries to exclude perverted conscience which interrupts our natural wish to become innocent and free.

Atonement as a Metaphor

The metaphor of Christ's crucifixion gives us a picture of the radical human situation that our inner self has suffered, as if crucified, by the nature of our own conscience. Because of our imperfect actualization towards the good, our conscience mishandles any given situation automatically and unconsciously by blaming ourselves, for our genuine conscience demands nothing less than perfection. The third action of Christ, the atonement, is, therefore, an symbolic expression of a radical fact of human situation which takes place deeply in the unconscious. It is the recognition that we have paid the cost of our sin to God through our own sufferings symbolized by the crucifixion of Christ. The real crucified one is not at all the historical Jesus but our own inner self which has incessantly suffered through the imperfection of the world and that of our own ability, both of which are the causes of our sufferings. The crucifixion of an actual or historical Jesus, then, is a metaphorical shadow of our inner agony. The recognition of this radical fact of man through crucified Christ is the acceptance of the atonement. Only through such self-understanding, can the modern intellect establish the self acceptance as righteous and exclude the invasion of sin. Through our acceptance as righteous in such a metaphorical recognition, gradually, the perverted morality diminishes and the function of love, in turn, begins to predominate. The crucifixion of Christ is, therefore, a metaphorical device to recognize the original fact of man.
The insight into the atonement as metaphor on the noumenal level brings to light the universal form of human predicament. Only in exchange for the death of our genuine inner self can our conscience cease to automatically take the blame. If we recognize such ontological reality in man through the metaphorical understanding of the gospel, sin is forgiven. Regardless of our conscious recognition of God, our unconscious is functioning under the premise of the presence of God.
The figure of Christ on the cross is the central symbol of Christianity. But this figure should not be taken literally. If it is taken in this way, we lose sight of the foremost significance of the message of the gospel.
@@@Since divine reality is the transcendental freedom, it is the integrated light itself. As Christ is the incarnation of such a state, the death of Christ is not a material dissolution as the death of a man, but the formal division of light. Hence the Christ on the cross coincides to the three principles (blue, red, and yellow) of the Paradigm. In other words, the Christ on the cross indicates the conceptual picture of reality.




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