Dear Lizard – I’ve just read your post, in which you describe the resurrection of Christ as an anti-climax. I understand that you meant this as being in comparison to the resurrection, through Christ, of the human spirit in life. Even so, your comment prompted me to think about the Resurrection’s symbolic (as distinct from theological) importance and power. It could be said to represent a disruption of space and time. I am intrigued by the possibility that, in literature, the confusion, compression, inversion or any other form of distortion of space and time may stand as a proxy, conscious or otherwise, for the ability of the creative consciousness to cut across linear thinking in its search for truth. On this reading, it’s as though the Gospel accounts of the Resurrection are telling us, “If you want to understand this, you have to think creatively”. That is, look for the truth outside history, or the external pattern of events. This, to me, seems to be consistent with the Alienation Theory of History[1], in which we are invited to look back over time to arrive at an understanding of (or a version of) the human condition in which the inherent instability of the human personality is attributed to the asymmetry between humanity’s sense of primal connection to the land (or natural environment) and its actual, modern relationship to it—an interpretation which, I believe, can be supported by reference to the Eden myth and the Epic of Gilgamesh. According to this line of thinking, our primal connection to the land lives on in our DNA and—either as a result of this, or analogous to it—God is present in our consciousness in a real, evolutionary, sense, rather than as just a ghostly celestial spirit. To my way of thinking, this idea has a redemptive power of its own.

Caveat: Nobody owns the truth, but each of us can lay claim to some version of the truth as we see it, providing we see it to the best of our honesty and ability.



[1] A component of the Esse “world view”.