The Crack in the Cosmic Egg
Page 24
make the Serios venture feasible and probable. At
any rate, Eisenbud's insights concerning our "fail-
ure of nerve" are surely valid. (22).
154 scholars on Greek objectivity. Polanyi outlines the
paradox of the ordinary assumptions concerning
Greek rationale. (80). Harvey Cox sees the Greek
development as giving historical rather than spatial
perspective. ( 19 ). Henri-Charles Puech's Eranos-
Jahrbuch states that the Greeks held motion and
becoming as inferior degrees of reality (Zurich,
1951, Vol. XX, p. 60, 61). Arthur Koestler saw
Plato's Republic as more horrible than Orwell's
1984 since Plato desired that which Orwell recog-
nized as nightmare. Eliade sees Plato's doctrine of
Ideas the final version of archetypal and static con-
cepts. (23) p. 123. Plato can be regarded as the
philosopher of "primitive mentality" giving currency
and validity to the modes of life and behavior of
archaic humanity. (23) p. 34. It was just this con-
cept of eternal repetition which Christian thought
attempted to transcend. (23) p. 137.
156 Tillich: ambiguousness is our fate. One of Tillich's
greatest insights, and the one most irritating to his
Stoic-oriented brothers, was that God was not a
divine mind, but constituted a mode fundamen-
tally different from rational thought. (99).
156 Campbell: hero archetypes. (12) p. 39, 93.
156 Laing: obscene madness. (56) p. 55-59.
157 Weaver: God. (101) p. 110, 111.
CHAPTER 9 DON JUAN AND JESUS
Note: No specific page references to don Juan are given here. My
use Of Carlos' material involves a synthesis of the structural
analysis concluding his work, combined with the accounts
themselves.
164 group agreement. (72) Matthew 18:19.
165 interventions. (72) Mark 12:22-23, Matthew
17:20.
165 sole allegiance. (72) Matthew 25:33.
165 Tillich: idolatry. (97) p. 13.
165 Narrow Gate. (72) Matthew 7:13, 21.
165 Peter also Satan. (72) Matthew 16:20, immediately
followed by Matthew 16:23.
166 double the talents. (72) Matthew 25:14-30.
167 no directing of path. (72) John3:8.
168 agreement. (72) Matthew 18:19, 20.
168 lose life. (72) Matthew 16:25.
169 fading of import. (72) Mark 8:14-21, Matthew-
15: 15-17, Matthew 16:9-12.
169 idolatry -- Jesus as magic. (72) Mark 10:18.
170 kingdom as leavening, also as mustard seed. (72)
Matthew 13:33, Matthew 16:5, Mark 4:31, 32.
170 on judgment or logic. ( 72 ) John 5: 22.
171 "hate" your life. (72) Matthew 10:37, for instance.
171 age 12 and transformation (mythical overlay). As
Bruce Metzger points out, Mark is the most "realis-
tic" of accounts, Luke the final product of "soften-
ing" or mythical overlay. (72) Luke 2:41-52.
172 forgiveness as unlimited openness. (72) Matthew
18:21, 22.
173 child metaphor in metanoia. (72) John 3:3, Mat-
thew 10:15, Mark 8:35, Mark 10:15, Matthew
18: 1-4, etc.
174 no man . . . but through me. (72) John 14:6.
174 before Abraham. (72) John 8:58.
175 don Juan's archerypal background. A full grasp of
the achievements of the mound-builders is alone
enough to dispel all notions of "primitive stupidity"
of earlier cultures on our continent. To mention but
a small segment of the new material concerning the
antiquity of American culture, see (55, 59, 63,
67, 74).
176 helpless to create. (72) Mark 6:5, Matthew 13:58.
178 any ultimate produces its response. (72) Matthew
21:21.
179 sighed heavily. Krechmal notes the "sighing" of the
fire-walkers. (53). (72) John 11:33, 38.
180 ask in my name. (72) Matthew 18: 19.
180 Tillich: ecstasy-creativity. (99) p. 24.
180 desire, fruitfulness. There is a strong Dionysian
element in the Jesus of John's Gospel. And this
fourth Gospel is, according to Cornfeld, in many of
its sections the oldest Gospel material, contrary to
ordinary assumptions. Surely a strong overlay of
Greek philosophy is found there also, but Confield
points out unmistakable ties to the Qumran com-
munity -- according to recent semantic research.
(18).
181 remoteness of God by Plato. (20) p. 375, 376, 378.
(38) p. 241.
181 Stoic perversion of Jesus' Way ". . . such has been
Christianity . . ." (102) p. 60. Bishop Butler is
"pure Stoicism almost." And Butler is the most
powerful, clear statement of Christendom you can
find. (102) p. 154. Ramm surveys the various
spokesmen of "natural religion." William Blake had
no love of this dark and destructive way of thinking.
Crombie, Wenley, Hatch, and others, give insight in-
to the destruction of Jesus' postulate by Greek logic.
But since "theology" cannot be found in the Gospels,
but rather in Greek philosophy, theologians have
systematically ignored all such insights and have
continued to grind their dead dust undisturbed.
(82).
181 Polanyi: "Augustine on the relation of faith and rea-
son." Polanyi briefly touches on an aspect of Augus-
tine's genius which is relevant in its own way, but
because of overall context (Stoic rather than of the
Way) still misses the mark. (80) p. 27.
181 Tillich: spirit as threshold of mind. (99)tp. 21.
181 "acts even greater." (72) Mark 9:23, Mark 12:22,
23, 24, John 14: 12, 13, 14.
182 blocking Narrow Gate. (72) Matthew 23:13.
183 inverting Jesus. (30) p. 53, 149, etc.
183 man as reason. (98) p. 13.
183 no divine mind. (99) p. 22.
187 Tart: "new directions" in current research. Tart's
collection of readings on current research is the
most significant and hopeful sign I have yet found.
Almost any of the studies he includes are more im-
portant than the few listed in my context. Surely the
opening to the whole mind will take place by these
scientists and their explorations, and I have to re-
evaluate my criticisms of the "narrowness" of psy-
chologists. Things are happening, and fast. (91).
CHAPTER 10 VISION AND REFLECTION
Page
190 dragons and trees. (12) p. 92, 93. (30) p. 137,
149. (23) p. 69.
190 perfection. (30) p. 37.
191 one divine man. (30) p. 383,384.
191 Diabolos. (30) p. 135.
191 diseases of selfhood. (30) p. 384.
191 reactions only. Blake claims Satan is a "reactor."
He never acts, but only reacts. He never sees, but
has to be shown. (30) p. 401.
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