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Wisdom: A Symbol Of The Self In Roman Catholic
Scriptures
Lynne McManus
This paper is part of a personal quest. I, a modern Roman
Catholic woman,
wish to find images of the Creator as Female. As a Catholic, I have
access
to images of both female saints and the Virgin Mary. Mary is in her
own
right a very powerful and wonderful image: she is completely and
totally
human, just like I am, and yet she was able, and still is able to
bring
God into the world. She shows us what we may be capable of doing:
bringing
God into the world. She is an image with which I find solace and
with
which I am satisfied. My question is pure and simple: if I am to
bring God
into this world, how can I identify myself with God? God,
theologically,
is clearly both masculine and feminine (Gen 1: 27). Religion, for
me, is
the human attempt to present spiritual and eternal truths to the
temporal
world. My quest is to find, within the Roman Catholic tradition, God
imaged as Woman, and to discover for myself what that image is. I am
also
curious to see how this image compares with the feminine divinity as
described by Neumann. Unless otherwise noted, all references to
Neumann
will be from the chart of the Archetypal Feminine (Neumann, facing
page
82, 1963).
This is also part of a professional quest. I sense in my clients
a fuller
acceptance of the different aspects of the feminine. We have seen in
sandplay a reconnection with the Black Madonna, with Kali, with the
witch.
It is my hope that this presentation of Wisdom, Who is also called
Sophia,
will enhance that process.
I began this search in the Holy Scriptures of the Roman Church.
In these
Scriptures is a little-known book, the Book of Wisdom. It was
originally
written in Greek, and was heavily influenced by the Greeks living in
Alexandria, Egypt. It is often quoted on feasts of the Virgin. Most
people, Catholic or not, assume it refers to Mary. However, it does
not.
It refers to God. It is telling the story of God described as
female. In
this story She is called Sophia because that is the Greek word of
Wisdom.
We shall begin with the end of the ninth chapter of that book. The
comments in parentheses are mine, added for clarification.
WISDOM, CHAPTER 9
16 And scarce do we guess the things on earth, and what is within
our
grasp we find with difficulty; but when things are in heaven, who
can
search them out?
17 Or who ever knew your counsel, except you had given Wisdom and
sent
your holy spirit from on high?
18 And thus were the paths of those on earth made straight, and men
learned what was your pleasure, and were saved by Wisdom.
WISDOM, CHAPTER 10
Wisdom Preserves Her Followers
1 She preserved the first-formed father of the world when he
alone had
been created;
2 And she raised him up from his fall, and gave him power to rule
all
things. (this refers to the creation of Adam)
3 But when the unjust man withdrew from her in his anger, he
perished
through his fratricidal wrath. (Cain and Abel)
4 When on his account the earth was flooded, Wisdom again saved it,
piloting the just man on frailest wood. (Noah)
5 She, when the nations were sunk in universal wickedness, (tower of
Babel) knew the just man, kept him blameless before God, and
preserved him
resolute against pity for his child. (stopping Abraham from
sacrificing
his son, Isaac)
6 She delivered the just man from among the wicked who were being
destroyed, when he fled as fire descended upon Pentapolis- (Lot
escaping
from Sodom and Gomorrah, etc)
7 Where as a testimony to its wickedness, there yet remain a smoking
desert, Plants bearing fruit that never ripens, and the tomb of a
disbelieving soul, a standing pillar of salt. (Lot's wife)
8 For those who forsook Wisdom first were bereft of knowledge of the
right, (Adam, Cain, etc.) And then they left mankind a memorial of
their
folly- so that they could not even be hidden in their fall. (death,
the
flood, tower of Babel, ruins of Sodom)
9 But Wisdom delivered from tribulations those who served her.
10 She, when the just man fled from his brother's anger, (Jacob
fleeing
from Esau) guided him in direct ways, Showed him the kingdom of God
and
gave him knowledge of holy things; She prospered him in his labors
and
made abundant the fruit of this works,
11 Stood by him against the greed of his defrauders, and enriched
him;
12 She preserved him from foes, and secured him against ambush, And
she
gave him the prize for his stern struggle that he might know that
devotion
to God is mightier than all else.
13 She did not abandon the just man when he was sold, but delivered
him
from sin,
14 She went down with him into the dungeon, and did not desert him
in his
bonds, Until she brought him the scepter of royalty #and authority
over
his oppressors, (Joseph becoming a noble lord in Egypt) Showed those
who
had defamed him false, and gave him eternal glory.
15 The holy people and blameless race-it was she who delivered them
from
the nation that oppressed them. (leading Moses and his people out of
slavery)
16 She entered the soul of the Lord's servant, and withstood
fearsome
kings with signs and portents;
17 she gave the holy ones the recompense of their labors, Conducted
them
by a wondrous road, and became a shelter for them by day and a
starry
flame by night. (leading the people across the desert)
18 She took them across the Red Sea and brought them through the
deep
waters-
19 But their enemies she overwhelmed, and cast them up from the
bottom of
the depths. (closing the Red Sea against Pharaoh's soldiers)
20 Therefore the just despoiled the wicked; and they sang, O Lord,
your
holy name and praised in unison your conquering hand-
21 Because Wisdom opened the mouths of the dumb, and gave ready
speech to
infants.
CHAPTER 11
1 She made their affairs prosper through the holy prophet.
We will now analyze some of Her characteristics. In order to
understand a
few of these stories, it will be necessary to amplify them by
studying
their references further back in the Old Testament. In these earlier
books, God is referred to as "he" or "Lord."
1 She preserved the first-formed father of the world when he alone
had
been created;
This refers to the second story of creation in the book of Genesis,
chapters 1 to 3, specifically to the story of Adam. According to
Westermann in Creation, (Page 22) to "preserve" implies to create.
The
creation stories of the first 11 chapters of Genesis are not
presenting a
static, first-cause scenario in which God creates and then leaves
creation
alone, but, rather, that creation and preservation are deeply
interconnected in the minds of authors of the Bible. Therefore, when
the
verse says "She preserved" it is saying that She creates. According
to
Neumann, to create and to preserve are two of the attributes of the
archetypal feminine. The first characteristic of this image of the
feminine is that of creator as well as that of preserver.
Wisdom/Sophia
does not create and then leave; She continues to be involved in Her
creation. It is not clear at this point if this preservation is one
that
leads to freedom and individuality or one that leads to ensnaring
and
captivity, an important distinction according to Neumann. The
negative
Terrible Mother preserves in order to hold fast, the positive Good
Mother
preserves in order to release and develop. This is a distinction we
will
look at in verse two.
2 And she raised him up from his fall,
In the original Greek, the words are "from his own fall", meaning
that
"neither Wisdom nor Eve (were) to blame" (Brown, page 517). It
appears
that the masculine (Adam) is responsible for this 'fall' and that
the
feminine is responsible for its 'rising up'. According to de Vries,
the
Fall symbolizes "the fall of spirit (or soul) into matter" (page
176).
Cirlot says, "The Fall signifies the incarnation of the spirit;" man
before the fall was "purely divine essence" after the fall, this
essence
"suffers physical death" (page 101). Wisdom, by raising him up,
prevents
him from sinking totally into gross matter and helps him incarnate
his
full being as spirit/matter. It is the positive aspect of the Mother
that
brings about the unity of nature, that ensures its non-duality. She
may
also be the transcendent function which helps mankind bridge matter
and
spirit into one being.
The enigmatic phrase "raised him up from his fall" perhaps also
refers to
giving Adam repentance and the gift of continued life (Brown, page
517).
Repentance, according to the New Catholic Encyclopedia, is described
as
being closely related to penance which is defined as "acts (which)
reflect
a consciousness of sin" (1981, vol. XI, page 72, underlining mine).
Not
only does the Feminine incarnate matter and spirit into one whole
being,
but also brings with it consciousness. According to Neumann, this is
an
example of the Transformative Character: "It (the Transformative
Character) is the closest to consciousness and the ego of all the
forms
that the feminine can assume in the male psyche" (1963, page 33).
This
phrase also means that, once he was repentant, she gave him
forgiveness.
Forgiveness implies the re-unification after a split has occurred.
Integrating body and spirit are effects of this Transformative
Character.
This transforming and liberating image is demonstrated in the next
phrase.
and gave him power to rule all things.
This refers to Gen 1:26,28 and 3:14-15.17-19, wherein Adam is given
royal
power over the natural creation. The word 'dominion' was used to
refer to
man's royalty. Verse 26 of Genesis imparts the image of God to
humankind,
an image that was used in the ancient Near East to refer only to the
king
while ordinary humans were portrayed as slaves. To be given dominion
means
that Wisdom is giving the mantle of royalty, as opposed to slavery,
to
humans.
Another of Adam's tasks is to "subdue (or to master) the earth" (Gen
1:28). This was a period of history when the natural, unconscious
world
dominated the human or conscious, therefore, to have dominion or
power
over it means that the feminine here is giving to mankind a mandate
to be
conscious and to rule over the wild and the untamed. Humans are to
be
caretakers and rulers over the natural world. This is an example of
the
Egyptian influence in this book (Murphy, 1956, page 16). Wisdom (or
the
Egyptian Maat) meant a unity with the physical world. The laws of
nature,
society, and God all belong together and are called maat. The Wisdom
literature (which includes Proverbs, Job, Ecclesistes, Sirach, and
Wisdom,
plus other Biblical sayings as well as Egyptian and other writings)
are
not just pragmatic sayings, but, rather point out that: "This divine
order
established by the divinity must be observed by man; if he
integrates
himself into it by his conduct, he will succeed -- if he does not,
he
ruins his life and reduces his existence to the chaos which opposes
maat....For the Egyptian the ethical or religious and the useful
were
one....wrong-doing was an aberration -- the harmonious integration
with
maat is disturbed. This is, as the Egyptian phrase has it, 'an
abomination
of God.' It is disorder and chaos." Again, what the feminine is
giving is
a life unified with all of nature: animal, human, vegetable,
mineral. In
the verses above, the Wisdom gave a unity within of body and spirit
and
here She offers the connectedness or unity without oneself, the
connectedness with external nature. This one word 'dominion' means
that
Wisdom/Sophia gives to humans their royalty, their position of
mastery
over the untamed, and their connectedness with the external, natural
world. This concept is called the non-duality of nature. It is a
concept
which, I believe, Catholicism shares with Buddhism. The body is not
against the soul, nor vice versa; matter and spirit make an
integrated
whole being, not a being at war with itself.
In Neumann's terminology, we have so far the image of the Good
Mother who
bears (creates) her children and helps them to develop their lives,
giving
them their royalty and independence. She is also a transformational
image
who gives to humans an experience not only of the material but also
of the
spiritual world. But what of the negative image of the feminine?
What
happens when humans are not connected with Her?
3 But when the unjust man withdrew from her in his anger, he
perished
through his fratricidal wrath.
This refers to the first sons of Adam and Eve, Cain and Abel (Gen
4:8-14).
Cain withdraws from God by killing his brother Abel in anger. In
this
passage She is presented as One Who is so essential to the existence
of
humans that withdrawing from Her brings about punishment and
ultimate
destruction. Lawrence W. Jaffe, in Liberating the Heart:
Spirituality and
Jungian Psychology, explains this event as being related to the
acceptance
of suffering: "...if I don't understand the inner conditions that
led to
the misfortune, then I cry out (with Cain), 'My punishment is
greater than
I can bear.' (Gen. 4:13) If my suffering was just a random
occurrence, it
is almost unbearable" (1990, page 71). She is the source of meaning
to
life.
It is interesting to note that the second half of the verse, "he
perished
through his fratricidal wrath" actually does not occur in the
Genesis
story. In that story, God actually protects Cain by giving him a
"mark"
(perhaps a tattoo) so that he will be protected and no one would
kill him
lest he would be "avenged sevenfold." (Gen 4:15). The perishing
story
refers to a legend that his house fell on him and he was killed by a
stone, similar to the fact that he killed his brother by a stone.
Perhaps
the implication here is that withdrawing from Her is a form of
death. Even
if the body continues to exist, but without Wisdom and without
meaning, it
is no longer united to its true being. In psychological terms this
could
refer to the separation from the Self.
4 When on his account the earth was flooded, Wisdom again saved it,
piloting the just man on frailest wood.
This is, of course, Noah. First "she preserved" humankind through
Adam.
She again saves humankind and animals from destruction. Here She is
pictured leading all of animal nature: human animal as well as
bestial
animal nature to safety. Again, She is preserving the unity and
totality
of nature. This is the Good Mother - Terrible Mother Axis (M+and
M-). She
is capable of bringing life to fruition or to death and extinction.
She
brings fruition to those who serve Her and death to those who
separate
from Her. This event also shows very forcefully the poles of the
Transformative Character (A+ and A-).
So far, the female personification of the Old Testatment divinity is
as a
preserver and creatrix of life; a giver of repentance/consciousness;
royalty and power (dominion over things); and a protector and
savior. The
loss of her brings disintegration, anger and murder. She is also
capable
of judgement and punishment and death. According to Neumann, She
fits on
both the Good and the Bad Mother Axis; also, as the giver of
consciousness
and integration of matter and spirit, animal and human, She belongs
on the
Transformative Character Axis. This will be further demonstrated in
the
next story we will study.
13 She did not abandon the just man when he was sold, but delivered
him
from sin,
14 She went down with him into the dungeon, and did not desert him
in his
bonds, Until she brought him the scepter of royalty and authority
over his
oppressors, Showed those who had defamed him false, and gave him
eternal
glory.
This is the story of Joseph who was sold to the Egyptians through
his own
brothers deceit. While in Egypt, Joseph is thrown in prison but even
there
"She went down with him into the dungeon." (Gen 40:21): "the Lord
remained
with Joseph; he showed him kindness by making the chief jailer
well-disposed toward him" . She is a loyal friend. "The Lord was
with him
and brought success to all he did" (Gen 40:23). Specifically in this
story, Joseph has the ability to interpret dreams and becomes a
leader in
Egypt superseded by Pharaoh alone. He always gives credit to God as
being
the One Who understands the dreams. Joseph, through Her, is able to
consciously understand the dreams of the unconscious. She is the
bridge
between the conscious and unconscious. She preserves the unity of
nature
of the conscious and unconscious. She is giving vision or
inspiration to
Joseph as befits the Transformative Character. Joseph, through his
ability
to understand dreams and portents, saves Egypt, his former
"oppressors"
from a severe drought and famine. Lastly in these verses, Wisdom
gives to
Joseph eternal glory.
The female personification of God is a friend to us and therefore
accompanies us to prison, delivers us from sin, gives us dreams or
visions, is politically astute and eternal. She can bring worldly
honor
and glory to the lowly. She is comfortable both with the weak or
imprisoned and with the powerful. According to Neumann's
classification,
Wisdom/Sophia demonstrates the Positive Transformative Character of
the
Archetypal feminine in fact, this is exactly where he places Sophia.
Lastly we will look at verses 15 - 20:
15 The holy people and blameless race-it was she who delivered them
from
the nation that oppressed them.
16 She entered the soul of the Lord's servant, and withstood
fearsome
kings with signs and portents;
This is the story of the exodus from Egypt. In verse 15, She is a
deliverer Who is concerned for the health and well-being of Her
people.
After coming to live in Egypt, and after Joseph's death, the
Egyptians
used the Israelites as slaves. In verse 2 above, we already learned
that
Wisdom brought royalty and not slavery to humankind, therefore, She
would
not allow them to remain forever in slavery. The Lord chose Moses to
help
them return to their own country of Israel. In the Book of Exodus
4:12,
the Lord says to Moses, "Go then! It is I who will assist you in
speaking
and will teach you what you are to say." She led them away from
Egypt by
entering the soul of Moses and inspiring him. In the next passages
from
Exodus She gets impatient and angry with Moses but eventually agrees
with
him that he can use his brother, Aaron as his assistant, since Aaron
is so
eloquent. She will teach Moses what to say and Moses, in turn, will
tell
Aaron who will do the public speaking. In verse 24 - 26 of chapter 4
of
Exodus, She almost kills Moses, but is persuaded to spare him when
Moses'
wife circumcises their son. Lawrence W. Jaffe describes this event
as
Moses' being "saved by his wife Zipporah who performed the sacrifice
Moses
had neglected to carry out--circumcision (the dedication of one's
vital
force to a higher purpose) of Moses' first-born son, symbolizing
Moses
himself....As is so often the case, it was the feminine element in
the
psyche which was receptive and responded to the demands of the Self"
(1990, page 64 - 65). She is a leader Who has a temper but She is
also
willing to listen and to compromise. She is a deliverer. She is
concerned
for the health and well-being of Her people. According to Neumann,
again,
She is demonstrating, among other attributes, the Positive
Transformative
Character, the giver of inspiration. She is God Who can communicate
directly with man and with Whom man can communicate. She is the One
who
calls humans to their "higher purpose." She transcends the human and
the
divine.
17 she gave the holy ones the recompense of their labors, Conducted
them
by a wondrous road, and became a shelter for them by day and a
starry
flame by night. She repays humans for their work, leads them on a
wondrous
journey, shelters them and gives them light in the darkness. She
should,
perhaps be the patron Goddess of therapy.
18 She took them across the Red Sea and brought them through the
deep
waters-
19 But their enemies she overwhelmed, and cast them up from the
bottom of
the depths.
20 Therefore the just despoiled the wicked; and they sang, O Lord,
your
holy name and praised in unison your conquering hand-
"She brought them through the deep waters" is the female counterpart
to
the male (Lord) in the Book of Exodus 14: 21 - 22: "the Lord swept
the sea
with a strong east wind throughout the night and so turned it into
dry
land. When the water was thus divided, 22 the Israelites marched
into the
midst of the sea on dry land, with the water like a wall to their
right
and to their left." According to Neumann, this would be the Positive
Transforming character protecting her children from being engulfed.
Verse
19, "But their enemies she overwhelmed, and cast them up from the
bottom
of the depths" would be, according to Neumann, an example of the
Negative
Transformative Character. Water can stand for chaos (de Vries, page
493)
and the unconscious (Kalff). It would appear, then that if you are
Her
friend and strive towards unity, consciousness and freedom, She will
give
inspiration and transformation; try to thwart Her and you will
dissolve
into chaos, unconsciousness and death. This is the danger of the
feminine
archetype. She offers inspiration and life, or, dissolution and
death.
Respecting Her leads to transformation and unification of opposites;
defying Her leads death and impotence.
What have we discerned about Her characteristics? From the story of
Adam
we have seen Her as a creator and preserver of life; Someone Who is
a
giver, specifically of: the power to rule, of repentance (which may
also
be called consciousness), of forgiveness, and of life. From the
story of
Cain She is essential to existence for humans, a punisher,
destroyer, and
protectoress. She is the meaning of life. In the story of Noah She
was a
saviour of both human and animal nature, as well as the destroyer of
the
world. To Joseph She was a loyal friend, a bringer of worldly
success, an
interpreter of dreams; the giver of understanding, wisdom, and
consciousness; the giver of eternal life and worldly as well as
everlasting glory; the deliverer from sin and unconsciousness;
politically
astute; and eternal. For the Israelites as they fled from Egypt, She
was
concerned for Her people; impatient; capable of murder, compromise
and
listening; a teacher; a shelter; a guide. She can be appeased; and
She is
a murderer of her enemies. She is One Who preserves life, and takes
it
away. She gives and takes dominion. She forgives, and she punishes.
She
protects, befriends, kills and deserts. She is a leader, a nurturer,
and a
murderer or destroyer. So far, She is similar to most images of the
Goddess: She can create and She can preserve and She can destroy.
She is a
multitude of opposites, all within one personification of divinity.
Using Neumann's classification, it seems that She is capable of
demonstrating the characteristics of the Good Mother and of the
Positive
Transformative Character provided humans unite with Her, otherwise,
She is
experienced as the Terrible Mother and the Negative Transformative
Character. Therefore, She is similar to other descriptions of female
deities (Kali, Hecate, Demeter, Isis, the Muses ). She is a symbol
which
shows the wonders that occur from unity and the terrors that follow
alienation from one's true self. When one is related to one's Self,
Wisdom/Sophia is seen, however fleetingly, as one's whole Self. When
one
is separated from one's Self, She is experienced as split: either as
the
Good Mother or the Terrible One.
M. Esther Harding describes Isis in Woman's Mysteries (1976, page
184).
Since the Book of Wisdom was first written in Egypt, I am interested
in
this description: "Isis, both in the form of Nature and in the form
of
Moon, had, as we have seen, two aspects. She was the creator,
mother,
nurse of all, and she was also the Destroyer. Her name Isis means
ancient,
and she was also called Maat, which means Knowledge or Wisdom. Isis
is
Maat, the ancient wisdom. This means the wisdom of things as they
are and
as they always have been, the innate, inherent capacity to follow
the
nature of things both in their present form and in their inevitable
development in relation to each other. It is the wisdom of
instinct." This
probably was the influencing image for the Biblical Wisdom/Sophia.
For me,
the most powerful characteristic of this Woman-God is that unifying,
integrating instinct to see beyond the surface and to experience the
non-duality of nature.
Sophia, as the integrating and transcending force, and as the
preserver of
non-duality is the bridge that contains the opposites. In
psychological
terms She is the image of the Self and its transcendent function.
This
story is saying She is God, and Jung said that God was a symbol of
the
Self: "Psychologically speaking,...the self...is indistinguishable
from
the God-image" (Aion. paragraph 320). It has now bec ome apparent
that
this is not only a description of one of the poles of the Archetypal
Feminine. Sophia is an image of God and, therefore, of the Self in
its
totality. She is that unifying symbol which contains the opposites
of
positive/negative, good/bad, etc. Jung, speaking of the
psychological
experience of the god-image says "...these symbols have the
character of
'wholeness' and therefore presumably mean wholeness. As a rule they
are
'uniting' symbols, representing the conjunction of a single or
double pair
of opposites,...All these images are found, empirically, to be
expressions
for the unified wholeness of man....Wherever...we find symbols
indicative
of psychic wholeness, we encounter the naive idea that they stand
for God"
(Aion paragraphs 302 - 305). Wisdom/Sophia is God. She is a symbol
of the
wholeness of humankind.
I have found a change in my meditation. Now when I meditate on God
something is different. God seems more Motherly and closer. I now
have an
image of the opposites united, masculine and feminine together as
God.
That is a deep, quiet, and profound reality.
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(c) 2001Sandplay Therapists of America/International Society for
Sandplay Therapy.
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