In Praise of Selectivity: Syncretic Jediism

For some Jedi, the Force is both a primary and secondary symbol. Primary, the concept describes the structure of reality, and secondary, as a kind of energy that is infused in and is an aspect of all matter. From the Jedi mythology of popular fiction some Jedi consider it as an actual power that can be accessed. The weakness of this belief comes from confusing the mythic descriptions with a kind of scientific explanation. Confusion born of literalism. For those who are currently working through the IP, this confusion is what both Campbell and Watts warn against. Myth is not a primitive kind of scientific explanation. Myth is not an explanation at all. Myth is a narrative about origins and to make, for example, the creation story in Genesis a kind of pre-scientific explanation of the origins of the universe is a mistake. Pseudo-scientific expeditions looking for the remains of Noah’s ark on a mountain-top in Turkey or searching for the location of the Garden of Eden in the Mesopotamian desert are equally misguided. This does not make the myths false or wrong for the truths myth convey cannot be found in scientific discovery. One of the methods used to avoid this confusion (and literalism) is to interpret myth as a narrative with secondary and primary symbols.

Alan wrote: One particular primary symbol in Buddhism makes it difficult to syncretize with Hinduism. In Buddhism there is no personal soul just as there is no self. In Buddhism, this is anatman. Peel away the layers of naming who we think we are and what others think we are, and what is found beneath all this is nothing. On the other hand in Hinduism, at the bottom of it all is atman, the universal sharing of the one soul, Atman. The Hindu’s greeting namaste is seeing the one divine shared soul in the other. Everyone has their own ‘little piece’ (atman) of the one soul (Atman) which all living things share. This primary symbol, Atman/atman, gives rise to the belief in reincarnation, the necessity of karma and the caste system – for it takes more than one life time to excavate through all the accumulated actions to free the atman and achieve moksha. In Hinduism, getting off the wheel of life-death-rebirth (samsara) is moksha. Moksha is not nirvana. Nirvana is the realization that there is no atman beneath it all, therefore anatman, no self. It is difficult to understand how some Buddhists can reconcile this difference and believe in both karma and reincarnation. Syncretism seems to work best at the secondary symbol level of interpretation and in the sharing of narrative myth ignoring divergent primary symbols.

I notice similarities and common traits in some organizations. Being empty and the being of one soul is still an empty vessel true ?? Weather or not the choice to fill it or allow it to be filled with? ?The releasing of ego or the emptying of self seems to be a same goal no?

Carlos,

Yes, it could be so. The secondary symbol of emptying a vessel is helpful, but even the empty vessel has to go at some point. Empty the vessel (rid oneself of self :huh: since the self is an illusion from which desire arises) then discard the whole vessel. My syncretic Jediism leans toward anatman, no self, no soul and so no vessel either.

It is for good reasons that the Initiates Program introduces us to the theory of myth of Joseph Campbell because it demonstrates a method for establishing our own Jedi syncretism. The hero’s journey, found in so many symbol systems (see above, Geertz definition of religion), provides Novice and Initiate alike with the tools needed to build upon Lucas’ interpretation of the universal path to spiritual maturity. As is the case in any religious system, it is imperative to move beyond the literalism of the myth towards more symbolic interpretations. The path that Campbell and others blaze for us is intended to lead us from relying overmuch on the specific content of any particular hero’s journey to a more generalized appreciation of what all such myths share in common. And so it is the case that what we each share with one another here is more outline, method, and structure than content. What the symbol ‘Jedi’ connotes is an ethical form into which we might add and mix, like a recipe, various ingredients. Applying the recipe analogy to syncretism results in a meal (dish, course, etc.) that is our unique, individualized form of Jediism. Our ingredients (content) becomes an ethical practice, that is, Jediism lived.

The Initiates Program is the beginning of the process of assembling a coherent Jediism. Campbell’s theory is the suggested method. In learning how to interpret the myth of the hero and myth in general we have the first tool for integrating our attraction to the Jedi mythos with other myths. Once we have some familiarity with the process of syncretism the next lessons emphasize introspection in our path to mature Jediism. Watts and Krishnamurti are both widely recognized interpreters of Zen and Hindu religion and philosophy, respectively. Each scholar providing content to fill in the outline of the stages of the hero’s journey. Their Zen and Hinduism are explained for Western audiences and in their introductory books we are given a glimpse into a way to begin combining various philosophical traditions into a coherent syncretic Jediism. Supplemental authors who seem to be favored here include D. T. Suzuki and Eckhart Tolle; again interpreters of Zen and Hinduism for Westerners (Tolle is already a blend). Each of these authors suggests a particular attitude towards the self and action. The IP continues with a survey of other religions in order to familiarize the student with other sources from which to draw elements to incorporate into one’s individualized form of syncretic Jediism. This method and the particular kind of content found in this introductory phase are designed to start the Novice on her or his path. It is but a rough guide map for the way; providing only a few necessities to pack in one’s bag for the journey.

We can choose our heroes. There are a variety of heroes one might choose from our shared inherited past. In our choices we come back to who we already are. The heroes of myth are hidden treasures; hidden in the sense that they are already part of who we are. Campbell reminds us of the presence of countless heroes who have always been present for us to choose. He provides us with a method to retrieve them from their hiddenness. It only appears that they are of the past for it is the nature of the hero to be always present. The heroes appear as past but really they are but eclipsed by conditions of living in today’s world.

One of the unique elements of the Jediism offered at this Temple is recognition of our freedom to assemble our own mythic identity. This is what I meant when I titled this thread ‘Syncretic Jediism’. If one were to define the essence of what Jedi means, it is the acceptance that we each already possess the freedom to choose who we are, and it is in the becoming what/who we choose as a hero that becomes the stuff of our life. In this sense, Jediism is the first post-modern religion.

The word 'Jedi' is a symbol for the possible retrieval of all hero archetypes. On the other hand, 'Jedi' is a word symbol for the kind of retrieval of hero archetypes that has the effect of transforming them into a present possibility for us to live. We choose what we already are and that is the freedom to be the hero of our own life. To be Jedi is to live the hero’s life as if there were no difference between the hero in her or his original mythical setting and the world we find ourselves in today. While it may be more accurate to refer to our religion as "Heroism" it is better to liberate the popular culture label transforming its symbolism into a thematic self understanding and model for ethical practice.

Alan wrote: Recently, in diverse threads here at the Temple, the attribute of syncretism in Jediism has been mentioned. This quality of admitting elements of different religious beliefs and philosophical traditions into our practice of Jediism is one of our foundational principles.

Absolutely. That's been the aspect of the Jedi way that has been so attractive and the cause of its success over the last 20 years. It has slowly become more and more inclusive over that time, and I hope people never forget that.

Identifying primary symbols is accomplished by investigating the secondary symbols found in the narrative myth. We are most familiar with secondary symbols, which are the medium for the primary symbols, and for some, these are the only symbols there are. The cross in Christianity, the Ka'ba in Islam, the Passover meal in Judaism, the Garden of Eden for all three major monotheisms, the Four Sights in Buddhism, an icon of Ganesha in Hinduism are examples of secondary symbols and for each of these secondary symbols there are myths that provide their narrative setting. A fuller understanding of any religion requires an analysis of their secondary symbols in order to penetrate to their primary symbols. The Initiates Program introduces secondary symbols but more could be done to help develop the analytical skills needed to interpret secondary symbols so as to find those primary symbols for the purpose of discovering those that are compatible with one another and then to assemble them into a cohesive syncretic Jediism. What I am suggesting is that this Temple’s kind of Jediism is essentially syncretic; it is consciously and purposefully syncretic, and this is a good thing. And so it is important that we attempt to discover a common core to the diversity of our individual practices of Jediism. To do this we need to find a common set of primary symbols. A general agreement regarding primary symbols will provide a foundation upon which to build a consistent syncretic Jediism. While we may not ever agree on a set of compatible primary symbols the effort is worthwhile.

To review: Primary symbols reveal the nature of reality and interpretation is the analytical tool used to understand both secondary and primary symbols. Primary symbols are expressed in a language that describes the experience that persons have of their existence, in other words, the state of their being in the world. The secondary symbols listed above (each of which appear in myth/narratives of their respective religions) can serve as examples from which to learn the interpretive process of discerning the primary symbols.

Let us take as our example the myth of the Garden of Eden. The narrative myth is in the book of Genesis and among the many secondary symbols in the myth we focus on the garden where the original humans lived with the Creator in a paradise where there was no death. But this state of affairs is not what we experience in our lives. There is death. Life is not a paradise. Humans do not live is an intimate relationship with the Creator. How this became our lived experience is described in the myth of Eden which tells the story of disobedience, and so this is why we find ourselves in a ruptured relationship with the divine. Humans are guilty of transgressing the commandment not to eat of the tree of knowledge and so we are at fault, guilty of the sin of disobedience. Humanity is exiled from the garden. We are stained by the transgression of the original humans. The primary symbols are sin, exile, transgression, stain, fault, guilt and rupture. Source: The Symbolism of Evil by Paul Ricoeur.

Alan wrote: What I am suggesting is that this Temple’s kind of Jediism is essentially syncretic; it is consciously and purposefully syncretic, and this is a good thing. And so it is important that we attempt to discover a common core to the diversity of our individual practices of Jediism. To do this we need to find a common set of primary symbols. A general agreement regarding primary symbols will provide a foundation upon which to build a consistent syncretic Jediism. While we may not ever agree on a set of compatible primary symbols the effort is worthwhile.

I tend to associate the Vedic 'vajra' to the ole lightsaber symbol. Where it can represent something like "firmness of spirit and spiritual power", perhaps best representing a bipartite set of attributes knowledge and focus, with corresponding natures of being at their root indestructible and irresistible. Achieved by defeating ignorance and overcoming negative emotions or passions. Naturally root's are best left buried, but you get what I mean.... a sort of timeless primordial, maybe ideal, concept of spirit. With the hilt representing ones capacity to wield those powers to some extent. In this regard the hilt is most important, but a light blade still has relevance to the symbol, and then also using it as a physical training tool also squeezes in.

Also I consider the dodgy brown robe to represent the shell like nature of perception in terms of it being form, around a true void nature like its the space which defines the cup sort of thing... so don't bother dressing up the cup, such that it represents non-duality. This then also extends to some of the neutral and even ascetic principles I'm attracted too. That said I don't have a robe...

Does the Force fit in as a secondary symbol? If not perhaps the distinctions of living an unifying facets of the Force might serve as secondary symbols I use as they represent different modes for me to relate to the concept of the Force.

I also use geometric patterns to symbolize set's of values and the principle of balance, and these underscore more complex imaginary constructs. I don't associate that to holocron's though... as they feel too far from the fiction to mesh maybe.

Which beg's the question is it better or worse to use the symbols from the SW fiction!!

Or would it be better to use things which emerge as a direct result of ones path, rather then tools to support that path.

Adder, as always, a thoughtful and interesting post. I agree, the vajra (stylized thunderbolt) is a secondary symbol and is rich in meaning. For me the vajra is a symbol of the Eightfold Path.

“The upper sets of spokes of a five spoked vajra symbolize the five wisdoms, which are:
1. The mirror-like wisdom that which reflects all sense perceptions is purified when one attains enlightenment and becomes the mirror-like wisdom.
2. The wisdom of equality that arises after all the feelings of pleasantness, unpleasantness and indifference have been purified.
3. The wisdom of individual analysis that arises when the factor of discrimination, which distinguishes one object from another is purified. It enables one to benefit each sentient being according to his or her needs and disposition.
4. The wisdom of accomplishing activity that arises when the basic ability to perform acts according to particular circumstances is purified.
5. The wisdom of the sphere of reality that arises when consciousness is purified and becomes the mind that is the seed of the wisdom truth body of a Buddha.”

Source: buddhanet.net (edited by Alan)

These five traditional interpretations of the vajra as secondary symbol provide the means to determine one primary symbol in Buddhism: purity. The source of the need for purity is related to other Buddhist symbols, for example, the lotus flower that emerges from the dark and muddy bottom of the lake to rise to the surface as a beautiful white flower. Unlike the monotheisms mentioned above, in Buddhism there is no fall from perfection or exile from paradise as the result of primordial disobedience of the original human couple, but rather, impurity is the result of desire, which is a related primary symbol. Wisdom and purity, desire and illusion are interrelated primary symbols. And these can be distilled further in the concept of anatman (no self) as well as related Buddhist cosmological symbols.

Splitting hairs: the primary symbol of balance you mentioned seems to me more appropriate to Daoism than Buddhism, but I don’t know that for sure.

The Force is (as a symbol found in the narrative mythology of Lucas fictional universe) presented dramatically as a kind of magnetic (gravitational, molecular, etc.) power that the initiate or adept can access. Its secondary symbolism is that the force is a kind of substance, a real thing, an actual power that exists and permeates the universe and is found infused throughout all things. As a primary symbol it represents the interrelatedness/interconnectedness of everything in the cosmos. The primary symbol of the oneness of reality is symbolized as a kind of accessible and manipulatable power. Knowing what it is is wisdom. Only the wise can wield it beneficently and this returns us full circle to mythic Jedi who embody the ethical lessons of knowing and using the Force.