irst of all, we confirm the opening passages of Mark's Gospel.
1:1 The beginning of the gospel of Jesus Christ, the son of God. 2 As it is written in Isaiah the prophet, "Behold, I send my messenger before thy face, who shall prepare thy way; 3 the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight---" 4 John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5 And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey. 7 And he preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. 8 I have baptized you with water; but he will baptize you with the Holy Spirit." 9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove; 11 And a voice came from heaven, "Thou art my beloved son; with thee I am well pleased." 12 The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days, tempted by Satan; and he was with the wild beast; and the angels ministered to him. 14 Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, 15 and saying, " The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel."
In this section, there are three announcements. The first two of them are actualized, and the final one is somehow expected to be actualized. They are 1. the emergence of John the Baptist announced by the prophet Isaiah, 2. the emergence of Jesus Christ announced by John the Baptist, 3. the emergence of the kingdom of God announced by Jesus Christ.
These announcements divide three temporal zones and determine the process of the emergence of the integrated being. On the metaphorical level, the narrative does not necessarily follow the sequence in time. If there is an event taking place over three days, we could assume it has a correspondence with Mark's temporal code of three distinctive stages. So we assume that these three temporal zones can be replaced as three days in the passion story. ( This context will be clearly proved in the explanation of the ruin of the temple.)
If we rewrite each temporal zone according to the definitions given by the Paradigm of Christ , they are as follows. The first temporal zone is from the chaos to the encounter with the material integration. The second temporal zone is from the rise and the fall of the material integration to the encounter with the concept of the formal integration. Finally, the third temporal zone is from the understanding of the formal integration to the habituation of the formal integration with the recovery of the material integration.
The three temporal zones also clearly distinguish the radical difference between the readers' interpretations of the Gospel in each temporal zone. The one who belongs to the first temporal zone sees the Gospel as it is written literally. This is, according to Jesus, the faithless, evil and adulterous generation. As there is no experience of conversion, there is only an ego expansive tendency and no integrated intention which is the content of faith. In the second temporal zone, as the spirit has already experienced the material integration, the interpretation of this stage is a mixture of the literal and the metaphorical. The reader can partially see the light. In the third temporal zone, the interpretation proceeds towards complete abolishment of literal meaning and the perfect discovery of metaphorical reference. The empty tomb that no longer keeps the body of Christ expresses this context. The literal Jesus, or the body of Jesus disappears here, and the metaphorical system of the notion of Christ takes over.
To recognize the formal integration, to transfer from the second to the third temporal zone, one must abandon the signs of Jesus Christ. If one does not regard him as a conceptual being, the body cannot be removed from the grave. As long as one does not give up the signs, one does not enter the third temporal zone, for the grave does not become empty.
Concerning the Emergence of Jesus after the Arrest of John
'After John the Baptist was arrested, Jesus began to minister in Galilee.' After entering the second temporal zone, Jesus gradually begins his ministry. However, this activity is not yet that of resurrected Christ. We cannot meet the resurrected one until entering the third day. In other words, after passing through the point of the material integration, our mind gradually begins to listen to him who gives us the knowledge of the kingdom of God. But this is not yet the encounter with the resurrected Christ, as the mind has not yet constructed the concept of life. The emergence of Jesus has a duality. We must distinguish the partial emergence of Jesus and the total emergence of Jesus. The emergence that is still potential and partial belongs to the second temporal zone. The emergence that is actual and total belongs to the third temporal zone. The voice of Jesus on the second day is for us much like John the Baptist's. It is, in a way, a replacement of the voice of John the Baptist. Therefore he appears after the arrest of John.
In Mark's case, the true emergence of Jesus was basically on the third day's morning. Yet the partial emergence was also included in this statement. The significant point in Mark's opening passages is the fact that the three announcements sequentially occur; the old prophet's announcement of the coming of John, John's announcement of the coming of Jesus, Jesus' announcement of the coming of the kingdom of God. The emergence of Jesus has a duality of the potential and the actual. Even just after the conversion experience, Jesus comes to us although its coming is a potential one. According to our assumption, John the Baptist is killed soon after the conversion experience, which is still the beginning of the second day. Therefore the parenthesis 'after John was arrested' is placed just before his emergence, indicating his partial early coming. But the declaration; 'The time is fulfilled, and the kingdom of God is at hand. Repent and belief in the gospel.' must be said to the one who acquired the concept of life. Through the partial coming, the potential acquisition of the concept of life in the third temporal zone can be prepared.
After finding the temporal code, the passages that depict the triadic relation between the old prophet, John the Baptist, and Jesus Christ become much more remarkable than before. The episode of the evaluation of Jesus Christ by King Herod (Mark 6:14-16) and the episode of the confession of faith by Peter ( Matthew 16:13-19, Mark 8:27-30 ) respectively explain this context of the temporal code.
6:14 King Herod heard of it, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." 15 But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." 16 But when Herod heard of it, he said, "John whom I beheaded, has been raised."
Before reaching the third day the apparent role of Jesus is still that of John the Baptist .
Another triadic combination clearly appears at the section of the confession of Peter.
Matthew16:13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, "Who do men say that the Son of man is?" 14 And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" Simon Peter replied, "You are the Christ, the Son of living God." 17 And Jesus answered him, "Blessed are you, Simon Bar-Jonah (the son of Jonah)! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." 20 Then he strictly charged the disciples to tell no one that he was the Christ.
Here, Jesus asked disciples what kind of name did people give him? Depending on what stages we belong to, gospel changes its appearance to us. From the dead body of Christ to the living Christ, we see the different aspect of the gospel. The people who belong to the first temporal zone see Jesus as one of the old prophets. The people who belong to the second temporal zone see him as a symbol of conversion, or the sense of direction towards the integration as John the Baptist. The people who belong to the third temporal zone see him as the concept of life's integration as living God.
Therefore Peter says "You are the Messiah, the son of living God." That is neither the old prophet, nor John the Baptist. The confession indicates that Peter belongs to the third temporal zone. According to Matthew's gospel, Jesus replies to the confession of Peter with giving him a title "the son of Jonah...." Just as Jonah spent three days and three nights in the big fish, so Peter, called the son of Jonah must have spent three days. This rhetoric, that Peter is called the son of Jonah, is also, if we remark the meaning of 'son', the same metaphorical device of the Son of man, who is the second generation out of the old generation.
Since his confession is not manifested from something generated in the world (chaos) but through referring to the Idea of life's integration, it is from God, not from flesh. cf. Timaios
The inquiry of John the Baptist from the Prison
Now when John heard in prison about the deeds of Christ, he sent word by his disciples and said to him "Are you he who is to come, or shall we look for another?" (Matthew 11:2,3) As he is imprisoned, the material integration is easily deviated by the destructive force of life incarnate in Herod. Therefore he waits for the coming of the formal integration that is not affected by any deterioration. The important aspect of John the Baptist, the symbol of the conversion, is that it is easy to be destroyed by the divisional impulses of life, or the force of the world as he was killed by Herod in the story. John the Baptist, a representative of conscience on the ego, is the being that waits for the redeemer; the archetype of the Self. It corresponds to Penelope who waits for the coming of Odysseus, and Andromeda who waits for Perseus in the Greek myth. Both mythical figures are symbols of ego endangered by the destructive force of the life's impulses.
The answer of Jesus was "Go and tell John what you hear and see: the blind receive their sights and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. And blessed is he who takes no offense at me."
These are the symbolic expressions of life's integration. These are the actions that move ego towards the transcendental Idea; from the false to the true (to hear, good news preached), from the ugly to the beautiful (to be cleansed), from the evil to the good ( to be raised up). In these actions, the kingdom of God is already actualized. This is the power that transforms various aspects of human mind towards the Good.
The Nature of John the Baptist
Although the symbol John the Baptist is at the top of the matter being materially integrated, still it does not belong to the unchangeable form, but belongs to matter, the changeable. This is why Jesus says "Truly I say to you, among those born of women (matter) there has risen no one greater than John the Baptist; yet he who is the least in the kingdom of heaven (form) is greater than he." And John the Baptist himself says "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie." (Mark1:7) Assuming the whole body of Jesus belongs to forms, the sandals are the symbol of the least of the form.
"From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the men of violence take it by force."(Matthew 11:12) John the Baptist is a symbol of conversion. The spirit that has passed through the point of integration eagerly tries to grasp the knowledge of redemption (integration). This is the actual context of this enigmatic speech of Jesus Christ.
"For all the prophets and the law prophesied until John ; and if you are willing to accept it, he is Elijah who is to come. He who has ears to hear, let him hear." (Matthew 11:13-15)
According to the messianic prophecy in Jewish tradition, before the coming of the Messiah, Elijah who makes his path straight must come first. This historical relation is metaphorically replaced by the development of integration in the psyche. The role of Elija is performed by John the Baptist in this context. So if there is someone who understands this hidden meaning, he has the ear to hear.
Characteristics of the First Temporal Zone
Jesus' speech moves back from John the Baptist to the old prophets of the first temporal zone. At the end of the first temporal zone, the spirit encounters with the material integration, and jumps into the second temporal zone. Then what are the characteristics of the first temporal zone? It is characterized by losing the sense of innocence and by being distorted.
"But to what shall I compare this generation? It is like children sitting in the market place and calling to their playmates, 'We piped to you, and you did not dance; we wailed, and you did not mourn.'"
Now Jesus refers to the characteristics of the first temporal zone. It is the time that the mind lost the natural flow on the desert of consciousness. If one's mind is innocent, it flows smooth reacting to the environment naturally. When you hear the pipe, you dance spontaneously, and cry when you hear the wailing songs. Usually when children hear the sound of pipe, they begin to dance, and when they hear the sorrowful music, they begin to cry. But here, they are not natural. Their minds are distorted and do not react naturally to the environment. According to Jesus, the first generation, where one has not yet encountered John the Baptist, belongs to an evil and adulterous generation. It indicates the generation which has lost the natural mind that smoothly flows with joy and sorrow like the music of Mozart. The ego has not found the point of the conversion, has not turned from life's expansive impulses.
For the second generation, this inflated tendency still remains, because the material integration tends to be damaged by the expansive impulses. People who belong to the first and the second generation need the sign to depend upon for their faith. Since the inner concept of reality is not clear at these stages, it is hard for them to establish faith in God without any sign or evidence.
After entering the third generation, one encounters Christ as a universal Idea. The sign of resurrection is no longer necessary for them. At the end of the world, the power of the righteous overwhelm the power of this first generation, which must pay for its countless persecution to the prophet. (cf. parables that mention the end of the world) This context may relates to the Beatitude's "Blessed are those who hunger and thirst for the righteousness, for they shall be satisfied." (Matthew 5:6)
11:18 For John came neither eating and drinking, and they say, 'He has a demon'; 19 the Son of man came eating and drinking, and they say, 'Behold a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is justified by her deeds.
Since John the Baptist transform the expansive impulses towards integration in shrinking the ego, it is a kind of fasting. And since the Son of man is the energy that was transformed, it is called eating and drinking. John represents the consciousness that controls the impulses towards the integration, and the integrated energy already controlled in the following stage is the Son of man. We can compare the following passage: He who finds his life will lose it. He who loses his life for my sake will find it. (Matthew 10:39) In losing one's ego, in turn, one will find the integrated energy of the Self. So the disciples go back and forth between the ego and the Self. Looking at the disciples who are gradually liberated, false prophets may slander their style. However, the fact that their lives function well will prove that their view points are right.
Matthew 8:28 And when he came out the other side, to the country of the Gadarenes, two demoniacs met him, coming out of the tombs, so fierce that no one could pass that way. 29 And behold, they cried out, "What have you to do with us, O Son of God? Have you come here to torment us before the time?"
The first temporal zone is characterized by towards the expansion of the impulse and the inflation of the ego. It has not encountered the converging point of the ego. Such a statement by the demoniacs indicates that if we do not encounter the conversion, we are not ready to accept the sacred in the first temporal zone. So the spirit suffers because we don't know where we can converge our ego. They have not encountered even John the Baptist, let alone Jesus Christ.
. Mark 8:11 The Pharisees came and began to argue with him, seeking from him a sign from heaven, to test him. 12 And he sighed deeply in his spirit and said, "why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation."
The scribes and Pharisees belong to the first temporal zone. They want to have a sign that is historical incarnated God. And that is not given. A sign from heaven, the sign of God, is the sign of integration of being. To see the sign of integration, it is required, at first, to pass through John's point of material integration. Then, in the second temporal zone, one may see a glimpse of the sign. The sign from heaven is attained as a concept of integrated being as soon as encountering the resurrected Christ. In other words, the structural meaning of the gospel itself is the sign from heaven.
In Matthew's gospel, Jesus says 16:4 "An evil and adulterous generation seeks for a sign, but no sign shall be given to it except the sign of Jonah." The sign of Jonah is that of the resurrection of Christ. However this is not the sign of the integration. This will not help transform the spirit at all. The sign is attained only through experiencing the conversion and following the rule of the integration. This kind of ego expansive inclination in the first generation does not hold the idea of the integration.
Luke 11:47 "Woe to you! for you build the tomb of the prophets whom your fathers killed. 48 So you are witnesses and consent to the deeds of your fathers; for they killed them, and you build their tombs. 49 Therefore also the wisdom of God said, 'I will send them prophets and apostles, some of them they will kill and persecute,' 50 that the blood of all the prophets, shed from the foundation of the world, may be required of this generation."
To build the tombs of the prophets means to establish the non-prophetic interpretation according to the level of the first temporal zone. The meanings of the gospels are explained without the concept of the integration. The gospels are read more or less literally without metaphorical reference. The metaphorical must be excluded.
The Fig Tree
Bertrand Russell in his "Why I am not a Christian," once made a protest against Jesus' cursing the fig tree. He said that because Jesus let the tree wither, he was not a man of excellent virtue as Buddha or Socrates. As he literally took that the fig tree was withered, such a mistake was possible. Among various kinds of trees, only the fig tree has the self-fertilization without depending on a stamen. This is the similar metaphorical device as virgin birth. The fig tree is metaphorically the spirit already passed conversion experience of the second temporal zone. So if the spirit does not have enough transformation, it will be abandoned. This may be a common idea to the parable of the talents in Matthew 25:14-30. The master in the parable took the talent away from the servant who received the one talent but hid it in the ground.
The Transfiguration on the Mount
Matthew 17:1 And after six days, Jesus took with him Peter and James and John his brother, and led them up a high mountain apart. 2 And he was transfigured before them, and his face shone like the sun, and his garments became as light. 3 And behold, there appeared to them Moses and Elijah, talking with him. 4 And Peter said to Jesus, "Lord it is well that we are here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah." 5 He was still speaking, when lo, a bright cloud overshadowed them, and a voice from the cloud said, "This is my beloved Son, with whom I am well pleased; listen to him."
This is the deepest area in the unconscious. Beyond this, there is only a divine world. This is the place for genuine archetypal impulses where time and space are not separated as in the conscious world, but fused in one. Hence three archetypal figures can represent both space and temporality in the spirit. The time setting of "after six days" is of course not literal. It is a combination of the perfect number 3. It indicates the combination of the principles of space and time; the triad of the spectrum and that of the temporal zones. The three people at the top, therefore, represent both the triad of the spectrum of light (the spatial triad) and the triad of spiritual development (the temporal triad). The triadic figures; Moses, Elija, and Jesus correspond to the old prophet, John the Baptist, and Jesus Christ.
When Peter told Jesus that he would like to build three booths at the top of the mountain, suddenly the voice from heaven was heard; "This is my beloved Son to whom I am satisfied. Listen to him." By listening to him, Peter must be able to build the booths. Then, what do the booths indicate? The booths indicate the structural codes of the gospel. Compared to the temple (the gospel as a whole), they are simple and small, yet built at the top of the mountain. The booths at the top correspond to the opening sections of the gospels. To set up the codes, Peter must listen to him. In other words, after listening and figuring out the structural context of the gospel, the code can be discovered, and the booths can be built.
The discussion on their return from the mountain expresses the relation between John and Jesus. When they descended from the mountain, Jesus commanded Disciples that they should not tell what they had seen on the mount until the Son of man was raised from the dead. The disciples began to discuss what the resurrection was. The resurrection as conceived here is nothing less than the acquisition of the concept of the integration. And for this acquisition, it is necessary to get an initial picture. Therefore they spoke about the forerunner who must come before the resurrection. The necessary condition to enter the third temporal zone is to pass the second temporal zone, by encountering the John the Baptist. The encounter with John the Baptist is the condition that activates the archetype of the Self.