"The Wounded God"
In the essay by Schuon cited yesterday, he defines Homo sapiens as the "being endowed with deiformity." As such, we are (at least in potential) a "total being" where all others are partial. We are capable of the imitation of Christ, as the old gag goes.
This being the case, the norms for humanness aren't given in the same way as for pigs, dogs, cows, and the rest of the animal kingdom. Their standards are "built in" and arrived at automatically.
As we've said before, no pig fails to become one (indeed, metaphysical evolutionists are helpless to explain why those damn fruit flies stubbornly continue to be fruit flies no matter how many thousands of generations in the laboratory). I suppose you could say that their telos is nonlocal but horizontal.
But man's archetype is nonlocal and vertical: it is for us to conform "to celestial norms," in a movement which in turn defines the "motion towards God" (ibid.).
As we've expressed it before, man is an eros shot directly into the heart of Celestial Central. In any event, "One cannot have homo sapiens without homo religiosus; there is no man without God" (ibid.).
Man qua man is in dialectic with the Divine Object, O (and with "human animality" below, if he chooses that route 666). And within this dialectic "the oneness of the object demands the totality of the subject" (ibid.), i.e., intellect, heart, and will.
Now, what this has to do with the Wound, I have no idea. Yet.
Let's stipulate that man is in dialectic with God. Nevertheless, man and God -- obviously -- are not equivalent terms. Rather, there is a senior partner who generates the whole isness. Thus we confront the orthoparadox that man "can only be himself through God" but "can never be God" (Balthasar). D'oh!
One reason why this is an orthoparadox is that we are called upon to (literally) do the impossible, precisely. I say "literally," for if we actually succeeded in "becoming God," this would be a kind of ultimate failure, since it would be delusional hubris. Nevertheless, we must try.
It very much reminds me of philosophy. The philo-sopher is a seeker of truth and lover of wisdom. The relationship is one of lover and beloved. The moment the relationship becomes one of possession, it's no longer philosophy. Usually it becomes some form of idolatry, whether, scientistic, religious, or religulous atheism.
So, theo-sophy would be a good name for the innerprize if it weren't tainted by other associations.
"No, I am not God; Yes, I need God as my beginning and my end" (Balthasar). But how are we supposed to imitate something or someone who is completely transcendent, immaterial, and unknowable?
"There was only one way out of this impasse, namely, that infinite, eternal Being should utter its own self in the form of a relative being" (ibid.).
So, man's "imitation of God" is predicated upon God's "imitation of man," so to speak.
Could this be where the wound gets in?
Yes, and in a variety of ways. For example, "anyone who encounters Christ is impelled either to worship him or to pick up stones with which to stone him" (ibid.). One way or another, somebody's gonna get hurt.
Indeed, at the ultimate extreme, "Christ's suffering, his God-forsakenness, his death and descent into hell is the revelation of a divine mystery, the language which God has chosen in order to render himself and his love intelligible to us" (ibid.).
Excuse me, but this is not the God I was expecting.
To be continued...