Great (Holy) Saturday – April 3, 2010
This is the solemn day on which the Church recollects the time during which Jesus is entombed. It is the time before the bulb re-emerges after a dark winter’s incubation. It is the dark cloud obscuring the Sun that surely will burn brightly and warm the planet once again when its cover moves by. It is the potential within the kinetic, the pause before your next breath, the time of sleep just before re-awakening, and that ever so brief silent pause between two waves arriving at the beach.
The Orthodox reference to the “harrowing of hell” captures the theological import of Christ’s passing into the netherworld to redeem and carry into paradise the souls of the deceased, most significantly, the archetypal Adam and Eve. The presumed stain of Original Sin is cleansed at His incursion into Hell, bringing Light to the darkest of places. Altars world-wide remain stripped of linens and vestments shift to pure white. Mass is not performed until midnight ( or the symbolic start of Easter ( Resurrection Sunday) at another late Saturday night appointed time). The world waits.
The entire Triduum is about preparation and expectation. Waiting is a core theme across all spiritual teachings. On this day before the most Holy of days in Christendom, what is it that we await? How does the mythology of the church relate to our lives and the realities that we construct around us? Where is the relevancy of such mystical events for a post-modern scientific society?
Firstly, that I use the word “mythology” is not meant to suggest that the events we celebrate are any less real. Quite the contrary, it only attests to my intent to apply anagogical reasoning to these events as we must when it comes to mysteries that we know tacitly or in poetic and non-experimental ways. That I love my wife, daughter, and son requires no proof though, were you to ask me to do so, I would resort to the lexicon of the Heart. It is a thoughtful phenomenological detailing that presents the clearest and most robust path to understanding the “mysteries.”
The “Free Online Dictionary” ( thefreedictionary.com) defines anagogy as: “A mystical interpretation of a word, passage, or text, especially scriptural exegesis that detects allusions to heaven or the afterlife.” It defines “mystical” as:
1. Of or having a spiritual reality or import not apparent to the intelligence or senses.
2. Of, relating to, or stemming from direct communion with ultimate reality or God: a mystical religion.
Heaven and the afterlife are metaphors for infinite consciousness, non-mortal being, the Platonic realm of forms ( or the inherent matrix of foundational archetypes that prefigures and predisposes the created to coalesce in its diverse forms), the well of souls ( or the unknowable place from which our individual consciousness came and to which one day it returns), and the ground that informs our deepest dreaming, our prayerful intentions, our moments of insight, epiphany and enlightenment. With this framework in mind, then, I ask: What is it that we await on this “Great Saturday”?
It is summed in three words: the inexhaustible Light! Light plays a major role in all of scripture, Western and Eastern. Light is a powerful and intrinsic need of all living things and it plays a very central role in the story of the life of every human being. We experience the light in very similar ways. After a long winter, few can resist the allure of a surprisingly bright day. People move out of their homes and take to the streets and the open markets and cafes. In the United States, college students from the North, Midwest and Northwest move in a great exodus toward the more direct sunlight on Spring break. In Europe, many head south. In the East, the same applies as people move toward the equator and further south of it to enjoy the beneficient sunlight, the warmth, and the penetrating rays that are so deeply restorative.
The light plays a key role in consciousness and experience from very early in life. We open our eyes after birth for the first time and light streams in. After a period of adjustment, so much of our learning and the development of language and thought is based on vision. As young children, who among hasn’t had a bad night with fears of things emerging from the darkness; those compelling fears that take archetypal monstrous forms. The cure for such moments is pretty much always the same: turn on the light.
Some years ago, while traveling on business, I was awakened around 2 AM experiencing a frightening shortness of breath. I was momentarily terrified. My first thought was to turn on the light after which I dressed and went to the lobby of the hotel where other people were present. On doing so, everything settled down. On long-distance car trips, there are stretches of road across farmland in the U.S or mountain roads where there is very little light. Such driving late at night is especially unnerving and I always find myself less tense when I see lights in the distance: the sign of civilization and the presence of other people.
As I write this, my daughter is on the road somewhere in Illinois on her way back to college after her Summer break. I spoke with her last night and she was stopping in a small town for the night. Her comment was simply: ” It is so dark here. I can’t see a thing. It’s time to stop, get something to eat and turn in. I’ll continue in the morning.” I’ve said before that we are made of the same stuff as stars. Indeed, all that exists ultimately came from the stars. We are light-centric creatures and this need is expressed in many ways in all the corners of our lives. Our language is replete with light references: enlightenment, to light on a flower, alight, delight, daylight, earthlight, light headed, light-hearted, limelight, highlight, etc. We are capable of contemplating the Infinite and so we routinely do in our visions, including the perfect and infinite Light: a light that knows no evening, the Christic Light. That is what we await on this Great Saturday.
How does the mythology of the Church ( and this phototrophic disposition) relate to our spiritual lives and the realities that we construct around us in this post-modern, scientific age? Maths are axiomatic, based on faith in certain logical propositions, and maths can and do arrive at conflicting conclusions. It appears that in this most regal of the logical endeavors of humanity there is more than one right answer. Non-euclidean geometries deviate in key ways from the axioms of Euclid and arrive at justifiable and verifiable conclusions that simply do not square with Euclidean propositions.
So, are there multiple realities and diverse possible worlds? Absolutely. And what about scientific certainties? There are few of them actually. In fact, the uncertainty principle and the two as yet irreconcilable forms of lawfulness (Newtonian and Quantum mechanical) cause us to continue to search for new unifying theories. New maths arise all the time, and have especially done so over the course of the last century. This raises the bar on what it means “to know.” There is a mystical character to number theory. Science applies rarified and esoteric methods and a language of its own ( filled with poetry, by the way) to study the mystery of being. So, in fact, science and mysticism intersect all the time. It is dogma that gets us hung up.
The big objection from many is that scientific truth is “verifiable” and the tenets of religious belief are not. That is so. However, the foundations of “religion” are rooted in verifiable experiences. We experience the dearth of light and rejoice at its return and that motivation is observable and verifiable. Reductionism to the absurd is illogical and fruitless. One should always avoid the tyranny of one method to study the phenomena around us. Experimentation has its proper place, but historical and phenomenological methods do also.
In focusing less on belief and more on experience, such days as this Holy Saturday present us with archetypal mystery. In our services and prayers, we use poetry and anagogy to know from the inside out, to use intuition and to share something that arises from the collective unconscious. The divine flows through us and the mystery of the Crucified God is emblazoned in the consciousness of Christendom. In Buddhism, similarly, the tension between clear sight and real suffering is the pivot around which engaged Buddhism revolves.
Anagogical reason must and will never take a back seat to logical analysis and experimentation. To even attempt doing so is to do violence to what it means to be who we are. We must ever strive to tell the story of insight, intuition and experience remembering the difference between our models and the real thing. We dress up G-d in many ways, but that the human condition is always searching for the Supreme Ultimate is undeniable. The diverse manners in which we adorn the Mystery are beautiful, but we need to remind ourselves that it is an adornment.
Beneath all the dressings, the liturgies, and the scaffolding of beliefs erected along-side, what matters is at the heart. It is the raw experience of the Presence of the Light that splits the darkness of death. It is the Light of the resurrected Christ that we await. It is the annihilation of the dual nature of thought and the redemption of the world of creaturely selfishness and the sense of being alone. It is all about remembering who we really are and from whence we really come.
Let us await the Light giving ourselves the time today to also study our own inner darkness.
© Brother Anthony Thomas and The Harried Mystic, 2010. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited.
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