Posts Tagged ‘inner child’

MARK 5:21-43

21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23 and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.” 24 So he went with him.

And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, “If I but touch his clothes, I will be made well.” 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease.30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” 31 And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

35 While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” 36 But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly.39 When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” 40 And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat.

We introduced the possibility that the little girl and the woman in this story are really – that is, symbolically – two aspects of a deeper complex. As the “inner child” of the woman, the little girl awaits the gracious gift of health in the healing touch of Jesus. As the helpless and dependent part, all she can do is wait in expectant surrender.

As the “grownup” in the story the woman takes responsibility for her health, in getting to what she hopes will be the source of her recovery. She cannot simply wait for Jesus, but needs rather go out and find him. Two aspects: one that depends absolutely on the grace from beyond, and the other that determines to do whatever it takes to get healthy again. What we have here are the two sides of faith – faith as a complete and total release to the Divine beyond us, and faith as the planted foot that leverages our leap into that beyond.

The aspect of faith that we might think of as passive is less understood in our busy, action-oriented, and somewhat superficial culture today than ever before. This idea of inward release in trust to God as the ground of our existence and meaning is hard to grasp for those of us who have been shaped in our thinking by a philosophy that ascribes reality only to things tangible, measurable, and subject to definition. We can manage trust in God as a being, located apart from and above us in the order of existence. But can we entrust ourselves to God as the essential ground of our being? In this case, we don’t go out to meet God but constantly rely on and rest in the Divine.

MARK 5:21-43

21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23 and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.” 24 So he went with him.

And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, “If I but touch his clothes, I will be made well.” 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease.30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” 31 And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

35 While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” 36 But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly.39 When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” 40 And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat.

Looking closely we can see what appears to be a double-image, of the little girl needing the healing touch of Jesus on one side, and the desperate woman reaching out to touch his clothes in hopes of being restored to health on the other.

We are encouraged to this view by the technique used by the storyteller, called sandwiching, where the full cycle of one episode (the one with Jairus’ sick daughter) is interrupted and implanted with a second episode (the one with the hemorrhaging woman). As can only be done in the narrative art of storytelling, a complex and multi-layered image is focused on the retina of the reader’s imagination as a single truth.

First, we notice the extremity of need on the part of both the little girl and the woman swamped in medical bills. They are each at hope’s end. Further, we are told that the woman, for her part, had been suffering for twelve long years, and that the sickly little girl was herself twelve years old. You can pass it off as incidental, or you can take it as one more bit of resonance between these seemingly separate character, to reinforce the truth of their deeper identity.

We sometimes speak of our “inner child,” the still present core of innocence, dependency, and need that lives within each of us. The little girl would thus be the inner child of the woman who is making her way to Jesus.

ROMANS 5:12-19

12 Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned— 13 sin was indeed in the world before the law, but sin is not reckoned when there is no law. 14 Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.

15 But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. 16 And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.

18 Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. 19 For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

Earlier cultures, by virtue of being farther upstream and experientially closer to the wellspring of mythological thinking, apparently did not labor as do we, over whether a particular sacred story (myth) was factual or fictional. The story simply was, and its truth lay in the power of the narrative to draw the audience (primitive stories were oral performances, not written texts) into its magical depictions, dramatic situations, and moral conflicts, in order to either confirm or challenge the current worldview and way of life.

It’s important for us to remember that Paul was not a sixteenth-century Protestant reformer, but a first-century religious personality still steeped in the mythological world of his period. The question is not whether or not Paul believed Adam to have been an actual individual who lived as first in the series way back in the mists of primeval time, but rather who is Adam in the constellation of symbols and meanings that is Paul’s present worldview.

When the question is put that way we begin to sense that, for Paul, Adam is an archetype, an ideal type, exemplar, or primary pattern for what human beings are at some primitive level of their psyches. Adam represents what psychologists today call our “inner child,” the part of us that thinks, feels, and reacts out of a center of self-interest, who struggles beneath the burden of insecurity, guilt, and the fear of being out on our own.

His counterpart in Paul’s mythology is Christ, the New Adam, who is the resurrected higher self, our embodiment of grace, freedom, and love.

                                                                                                

In an earlier letter to the congregation in Corinth, Paul makes explicit use of this functional contrast between Adam and Christ, referring to Christ as “the last Adam” who has become for us a “life-giving spirit” (1 Corinthians 15:42-49). This creative duality between the two great exemplars of our human mythstory (history interpreted through the templates of myth), one representing our lower and the other our higher nature, was clearly Paul’s theory of choice for explaining the mystery of salvation in Christian terms.

As he set forth this mystery, it was imperative for Paul that his prospective converts to the Christian way see Adam not as simply a figure of past history but as a present force in their own personalities, and the same with Christ as well. Very early in his missionary career Paul had declared, “I have been crucified with Christ, and it is no longer I [Adam: my lower impulsive self] who lives, but it is Christ [my higher self: the spirit of wisdom and love] who lives in me” (Galatians 2:20).

As we can see, then, early Christian mythology as formulated by the apostle Paul and others offered to the world a new way of conceiving the nature and destiny of human beings. The revealed path is one of growth, discovery, awakening, breakthrough, and fulfillment.