Ways of Christ

Here (John 2, 1-12) we encounter, first of all, an example of how misunderstandings are not so much caused by wrong translations, or by the early, papally instructed "corrections" of the gospels, but simply by one-sided emotional and patriarchal interpretations. When Jesus said to Mary "Woman, why do You involve me?" (Luther: "Woman, what do I have to do with You?"), was evaluated later as disparaging. By going into the text and regarding how Jesus then does everything that was wanted by Mary, one can easily recognize, that the sentence has a rather admiring nature, which might be expressed better this way: "Woman, how many things do I have to do with You!" From Greek one can work out the original wording of the simple aramaic language: "Woman, I with you" - so even at the time of Jesus himself the precise meaning was often not recognizable without understanding the context..

From here up to the cross the gospels show a creative connection between the experiences of Jesus and Mary. She supports inspiration (more about that later in the chapter about the Whitsun events) experiences the essential "stations" of his life with him, leading to a psychological transformation.

Even though the term "bride of Christ" for nuns is now often only taken to have a formal meaning, it initially pointed out a real kind of experience.

The "form" of Christ in man merges with the masculine aspect of the soul (animus**), as previously mentioned in the chapter about the baptism in the Jordan. This masculine aspect can enter into an "inner wedding" with the "feminine" parts of our psyche, in this case under divine circumstances. This can have an alchemistically changing effect even on the vitality and the body. The image of Mary can touch the feminine aspect of the soul (anima**) in the same manner.

A way for men via Mary - the mother of Jesus - and/or Mary of Bethany and Mary of Magdala now suggests itself. However it is possible for either sex to take both the path of Jesus or thatof Mary, because from the soul to the hormones neither man nor woman is bound completely by the reaction patterns of their own sex, or has to remain bound to them. Some people, however, find the first way easier and others the second. But in the end, the inner entirety will become evident. In the Catholic Church the earlier practice of the adoration of the heart of Jesus and of the pure heart of Mary has almost been forgotten today. This inner development does not ask, for instance, whether one is a Catholic or not - and while possibly lacking in formal knowledge of Mary, but also not prejudiced, as is the case with many people through contact with the external worship of Mary.

Only those who take such a transforming path can succeed in developing "alone" without suppression. But this does not need to be a lonely path. From a position of greater inner freedom a relationship to the opposite sex would be possible or even more perfect.

In this context, that which we have received from father and mother needs to become integrated into one's (his/her) personality. Elements of depth psychology can indeed have a relationship to religious experience. Eugen Drewermann´s books are another way of looking at this. When looked at more closely, basic religious experiences might become apparent on a separate level, from which they affect psychological processes. Today there are tendencies to see religious search as "holistic vital impulse within all human beings, seeking the higher purpose of life, and searching for unlimited experience." See e.g. Hubertus Mynarek: "Möglichkeit oder Grenze der Freiheit", (German 1977). One needs to differentiate, however, between an unshaped, general spiritual impulse and a religious impulse more directly re-ligious (Latin: re-connecting), connecting oneself with the divine origin, the "Father", - which practising Christians find possible through Christ.

God, as the world’s greatest secret, is less likely to be penetrated by a single science, one kind of experience or a single phenomenon, - revealing at best single aspects; but by trying to accept several approaches and to view everything as a whole. This has only happened toa very small degree till now. If Christians used the alchemistic process in their way and therefore also used the left and right brain hemispheres together (today tried by many people), the "battles" between the theologians would end soon. The result would be "creative loving realization (recognition)". In spite of that it would still be possible to look especially at single aspects, but this would be recognized as such and not claimed exclusively. People would become more aware that they supplement each other.

He who is able to follow the universal principle of Jesus’ "Love Your neighbour as Yourself", is also able to achieve the same and more by that alone. He who strives for this simultaneous love of oneself and of his "neighbour", will note, however, that exactly this has to be learned first. The inner "becoming more complete" can facilitate his love.

Traditional theology saw this event as replacing the Greek Dionysus cult, or as a symbolic tie with the meeting of Israel with God ("on the third day..." 2nd Moses 19:16) as well as in anticipation of the Passion of Christ, in which the wine takes on a deeper significance.

**) The concepts of "anima and animus" are not a question of faith. For instance, it is the experience of many people, whether they are Christians or not, that men and women have both ‘male’ and ‘female’ aspects to their psyche, stemming at least in part from the father and mother who brought them up; and which they can learn to integrate into their personality. The terms anima / animus, used by depth psychologists, may not correspond exactly to this reality; however, it is.their approach to understand it.