A Pagan perspective on Easter

My own view is that the Easter story is one of many stories of dying and resurrecting deities. In these stories, the hero dies, descends to the underworld, and returns to the mortal world bringing some blessing or new knowledge. Persephone is taken to the Underworld by force, but returns every six months; Gilgamesh goes to rescue his friend Enkidu from death; Orpheus goes to rescue Eurydice. Jesus goes there to rescue the souls of those trapped in Gehenna (this is referenced in the only letter of the Apostle Peter). In Christus Victor theology, which is prevalent among the Eastern Orthodox churches, Jesus “tramples down death by death” and because he is God, cannot be contained by death, and so transcends it. He then returns transformed into a being who can manifest as he chooses — by the Sea of Galilee, or on the road to Emmaus. The mythical journey undergone by all these heroes and heroines is a descent into death and the underworld, returning transformed into something greater, and bringing back a gift for humanity. The hymn Now the green blade rises references this mythological and transformational aspect of the Easter story.

The spiritual journey involves the same transformation — the death of the ego, the descent into the dark night of the soul, and the resurrection as the True Self. In Orthodox Christian theology, this transformation is called theosis, literally deification, making us divine. It’s not too hard to see an analogy with the Buddhist concept of enlightenment. As James Martineau, the 19th century Unitarian theologian, said, “The Incarnation is true, not of Christ exclusively, but of Man universally, and God everlastingly. Humanity is the susceptible organ of the Divine, and he bends into it to dwell there.”

In Orthodox churches, Easter is celebrated as a unified event, and is regarded as being in the present, the eternal Now. So on Easter Sunday, people greet each other with “Christos Anesti” (Christ is risen) - because he is risen in their hearts and in the church which is his mystical body (and they presumably believe it literally as well).

In the Eleusinian Mysteries, people witnessed the unfolding drama of the story of Persephone’s descent into the Underworld, and underwent a profound transformation or initiation as a result.

You can enjoy Easter on a mythical and mystical level. There’s no need to take it literally to enjoy the unfolding drama of the Mystery. We can witness the many stories of death and resurrection and experience transformation ourselves, like participants in a mystery tradition.

The Endless Knot

By Yvonne Aburrow

Paperback, 49 Pages

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Poetry of place, experience, the seasons, and the sacred. 

Written over many years, these poems are the distillation of experiences of ritual, landscape and mythology. 

Lovers of landscape and nature will enjoy this collection. 

Also available as an eBook (suitable for Kindle and other formats)

Mythology and religion

New Scientist: The imperfect universe: Goodbye, theory of everything

But are we really getting any closer? Do we dare ask whether the search is fundamentally misguided? Could belief in a physical theory that unifies the secrets of the material world - a "hidden code" of nature - be the scientific equivalent of the religious belief in oneness held by the billions who go to churches, mosques and synagogues every day?

Even before what we now call physics existed, ancient Greek philosophers pondered whether the diversity of nature could radiate from a single source, a primal substance. Thales, regarded by Aristotle as the first philosopher in the Greek tradition, proposed that everything was made of water, a substance he believed represented nature's dynamic essence. Later, Pythagoras and his followers believed that nature was a mathematical puzzle, constructed through ratios and patterns that combine integers, and that geometry was the key to deciphering it.

The idea of mathematics as a fundamental gateway to nature's secrets re-emerged during the late Renaissance. Galileo Galilei, René Descartes, Johannes Kepler and Isaac Newton made it clear that the mathematical description of nature succeeds only through the painstaking application of the scientific method, where hypotheses are tested by experiments and observations and then accepted or rejected. Physics became the science of the "how", leaving the "why" for philosophy and religion. When Newton was asked why matter attracts matter with a strength that weakens with the square of the distance, he answered that he "feigned no hypotheses"; it was enough to provide a quantitative description of the phenomenon.

That, however, is only half the story. To Newton, God was the supreme mathematician and the mathematical laws of nature were Creation's blueprint. As science advanced, the notion that god interfered explicitly with natural phenomena faded away, but not the idea that nature's hidden code lay in an all-encompassing mathematical theory. Einstein's "God" was far removed from Newton's, as he famously said: "I believe in Spinoza's God who reveals himself in the orderly harmony of what exists." His search for a unified field theory was very much a search for the essence of this natural god.

I agree that many of the assumptions made by physics and other sciences are hangovers from religious discourse. For example, the idea that the universe has laws seems to be a hangover from the idea of a Lawgiver (i.e. God).

But the passage quoted above runs together some very different theological concepts. The "oneness" allegedly espoused by "the billions who go to churches, mosques and synagogues" is very different depending on which of those billions you ask. Many members of the Abrahamic traditions believe that God is the ground of all being and not literally a person.  Christians are usually Trinitarians (that's a very different idea of "oneness", and interpretations of the Trinity vary wildly, even among people who are supposed to subscribe to the same doctrine on it). And neither Muslims nor Jews nor Unitarians believe in the Trinity. 

The idea of the single source of all existence is a neoPlatonic concept, again very different from Abrahamic ideas of God, both then and now. And Spinoza was a pantheist (though the article does point out that his idea of God was different from that of Newton).

The tweet alerting readers to the posting of the article said:

The quest for a "theory of everything" is driven by the same urges as religion - so we should stop http://bit.ly/ckZJX1

... implying that if religion does it, it must be wrong for scientists to do it (or am I being paranoid?)

My response was:

please don't lump all religion together - not all practitioners of religion believe literally in their mythology

followed by this:

do you have any scientific evidence for the urges that drive what you refer to as "religion"? #SoBoredOfLiteralMindedPeople

Anyway, the article is really interesting, and the author seems to know a bit more about theology than the sort of people who usually write these things; and I appreciate that it's difficult to be subtle in a tweet. But I'm fed up with the way some scientific commentators persist in lumping all practitioners of religion in one box, marked IRRATIONAL, DO NOT OPEN.

Also available on my Tumblr blog.

That Jesus character

The thing that both atheists and fundamentalists fail to realise about the likelihood that the gospels' account of Jesus is almost entirely fictional is that it really doesn't matter - in fact it's better as myth than as history.

It’s taking myth literally (whether you're an atheist or a believer) that is the problem. That's what causes all the wars and arguments.

Just because something is a myth, that doesn't make it irrelevant. Myths are powerful stories that inspire people. Robin Hood and King Arthur were probably entirely fictional (or very exaggerated versions of historical figures) but they have inspired people down the ages to emulate their values. Jesus may well be entirely fictional too (and I am certain that his miracles are entirely fictional and symbolic), but he is still an inspirational figure. (And the same goes for the other solar dying-and-resurrecting vegetation gods such as Horus, Mithras, Attis, Adonis, Tammuz, Dumuzi etc.) Unfortunately there are things which Jesus is reported as having said that inspire fundamentalist bigots. But Jesus’ message of non-violence also inspired Gandhi and Martin Luther King. It’s a mixed picture.

Most of the stories about Jesus can be given a mythological reading which fits in well with the archetypal stories of the Hero Journey, or other myths. The same stories (virgin birth, massacre of the innocents) are told about other deities such as Krishna, Mithras, and so on.

Bill Darlison has shown how the Jesus myth fits in with an astrological initiatory system. Joseph Cambell showed how it fitted with other versions of the archetypal Hero Journey. The gospel of John in particular can be read symbolically (and was various scholars have shown that it was intended to be read symbolically). Various authors (notably Timothy Freke) have explored the similarities between Jesus and pagan gods. It's all mythology, and that's good.

The Rose

The rose is the flower of Venus and the symbol of love in all its delicious variety. It is symbolically linked to Adonis, Aphrodite, Dionysus and Eros. Greek lovers gave roses as a courting gift to their eromenoi. “So must you beautiful boys arm yourselves with roses,” wrote Philostratus in the second century CE.

According to mythology, Aphrodite trod on the thorns of a white rose-bush when she rushed to succour her mortally-wounded lover Adonis. Her blood stained the petals red, and this is how the red rose came to be. The red rose is sacred to Venus and Aphrodite, who rule over love, life, creation, fertility, creation, beauty and virginity. The open rose is a symbol of the feminine, while the rosebud is a symbol of the masculine, and suggests same-sex love, especially in the Middle East. In a sixteenth century text by Mehemmed Ghazali (d. 1535), the relaxed anus is compared to the “laughter of a thousand roses”, and the closed anus to a “silent rosebud”. In nineteenth-century French bohemian circles, men-loving men were dubbed “les Chevaliers de la Rosette” (the knights of the little rose – the little rose signified the anus). The rose also symbolises the short intense life of a beautiful being who does not bear fruit – the eternal ephebe.

In alchemy, the rose symbolised the Divine Androgyne, and both Rosicrucian and Sufi writings make extensive use of rose imagery. In the Rubai'yat of Omar Khayyam (a Sufi poem), the rose represents the ephemeral nature of life:

Look to the Rose that blows about us---"Lo,
"Laughing," she says, "into the World I blow:
"At once the silken Tassel of my Purse
"Tear, and its Treasure on the Garden throw."

Similarly, in an Irish ballad, the rose symbolises regret at the passing of youth:

'Tis the last rose of summer left blooming alone
All her lovely companions are faded and gone.

In Rosicrucianism, the rose-cross contains the mystic rose as the wheel and the divine light of the universe, and the cross as the temporal world of pain and sacrifice. W B Yeats evokes these themes in his poem, To the Secret Rose:

Surely thine hour has come, thy great wind blows,
Far off, most secret, and inviolate Rose?

Yeats also used the rose to represent the Christos in his poem To the Rose upon the Rood of Time:

Come near, come near, come near—Ah, leave me still
A little space for the rose-breath to fill!
Lest I no more hear common things that crave;
The weak worm hiding down in its small cave,
The field-mouse running by me in the grass,
And heavy mortal hopes that toil and pass;
But seek alone to hear the strange things said
By God to the bright hearts of those long dead,
And learn to chaunt a tongue men do not know.
Come near; I would, before my time to go,
Sing of old Eire and the ancient ways:
Red Rose, proud Rose, sad Rose of all my days. 

The Compass Rose or the Rose of the Winds represents the cardinal directions and the winds, and is used as a symbol of various things in the Cochrane Tradition.

The rose is also a symbol of secrecy – the term 'sub rosa' denotes this, and a carving of a rose is hung in council chambers as a reminder to be discreet. In Alchemy, it was also a symbol of wisdom, and the rebirth of the spiritual after the death of the temporal. In Egypt, the rose symbolised pure love freed from carnal desire, and as such, was an emblem of Isis and Osiris (Aset and Ousir). In Hebrew symbolism, the centre of the rose is the sun, and its petals are the infinite variety of life. The Adept's Rose has 22 petals (one for each Hebrew letter and path of the Tree of Life); the inner ring of three petals denotes Air, Fire and Water; the middle ring represents the seven planets; and the outer ring represents the twelve signs of the zodiac.

According to Persian legend, essential oil of rose was discovered at the wedding-feast of the Princess Nour-Djihan and the Emperor Djihanguyr. A canal was dug, and the surface of the water was covered with rose-petals. The heat of the sun caused the oil to separate from the petals and float on the surface of the water, and the production of rose-oil began soon afterwards.

Essential oil of rose (extracted from Rosa damascena and Rosa centifolia) can be used to purge the vascular and digestive systems and soothe the nerves. It regulates menstruation and is good for genito-urinary infections and as an antiseptic. It is also an aphrodisiac. Rose water reduces inflammation and can be used as an eye bath for conjunctivitis, or in a poultice applied to the temples to relieve a headache. Rosehip syrup is an excellent source of vitamin C. Red rose petals can be used for dyeing cloth, and any colour can be used to make rose-petal wine. Rosaries were originally made of dried rosebuds, and the beads are still carved in the shape of rosebuds.

In magic, the thorns of the rose are used for protection. Rose petals and hips are used in healing magic, and to relieve stress. Drinking rosebud tea before going to bed is said to induce prophetic dreams. Planting roses in the garden is said to attract faeries, and rose-bushes are said to grow best when they are stolen from another garden.

Yvonne Aburrow

Bibliography

Aburrow, Yvonne (1993), The Enchanted Forest: the magical lore of trees. Chieveley: Capall Bann Publishing.

Conner, Randy P., David Sparks, and Mariya Sparks (1997), Cassell's Encyclopedia of Queer Myth, Symbol and Spirit: Gay, Lesbian, Bisexual and Transgender Lore. London and New York: Cassell.

Fitzgerald, Edward (trans.) The Rubai'yat of Omar Khayyam. http://www.armory.com/~thrace/ev/siir/Omar_Khayyam.html

Yeats, William Butler, The Secret Rose.
http://www.infomotions.com/etexts/gutenberg/dirs/etext04/scrtr10.htm