Spring 2011 Theosis: a Christian Perspective on Human Destiny John F. Nash Summary an ―intermediate state‖—a term coined by John Wesley—in which progress toward he concept of theosis, or deification, has theosis can continue after physical death. T roots in Greek philosophy and was dis- Few western Christians, or, for that matter, cussed by the early Christian church fathers. esoteric students, would recognize the term It enjoyed ongoing support in the mystical ―theosis.‖ Yet it has been a traditional belief theology of Eastern Orthodox Christianity, in Eastern Orthodox Christianity since pa- especially among contemplatives of the tristic times, and influential western hesychastic tradition. While theosis did not churchmen also have explored the concept. find fertile ground in the intellectual envi- Through theosis, proponents argue, man can ronment of the West, a low level of interest share in the divine nature or perhaps recover can be detected throughout the centuries, his primeval divinity. Man can, in a very and attention has increased in recent times. real sense, become ―the image and likeness Orthodox theologians articulate a doctrine of of God.‖ Theosis‘ strongest supporters argue theosis that envisions a profound transfor- that deification was part of God‘s original mation of human nature, made possible by purpose for humankind and that ―redemp- Christ‘s incarnation. Answers to how, when tion‖—viewed in a more positive light than and where we might achieve theosis are simply atoning for sin—was preordained by proposed in the Orthodox literature and, the creative act. Our opportunity to achieve more surprisingly, in the writings of Meth- theosis was established by Christ‘s incarna- odist and Anglican churchmen. These latter tion and continued through its extension in speak of an ―intermediate state‖ of heal- the Eucharist. These various issues will be ing—contrasting with the Roman Catholic discussed in detail in the pages ahead. Be- penitential purgatory—providing opportuni- fore proceeding, however, it will be useful ties for spiritual growth after physical death. to step back and examine contrasting atti- An understanding of theosis helps bridge the tudes toward the human condition and gulf between Christian and esoteric perspec- human destiny. tives on the human condition and destiny. A major stumbling block to building a via- New fluidity in theological opinion and in- ble system of Christian esotericism has creasing interest among esotericists raise ____________________________________ hopes of a synthesis of teachings. This arti- cle presents an account of theosis and relat- About the Author ed issues with the objective of stimulating John F. Nash, Ph.D., is a long-time esoteric stu- further study and insight. dent, author, and teacher. Two of his books, Quest for the Soul and The Soul and Its Destiny, Introduction were reviewed in the Winter 2005 issue of the his article traces the emergence of the Esoteric Quarterly. His latest book, The Sacra- mental Church,, will be published shortly. Fur- T doctrine of theosis, or ―deification,‖ and ther information can be found in the advertise- its development in eastern and western ments in this issue and at http://www.uriel.com Christianity. It also examines the concept of Copyright © The Esoteric Quarterly 15 The Esoteric Quarterly been the difference in the ways the human certain devaluation, since it cannot de- condition and human destiny are depicted by note pure spirituality.2 mainstream western Christianity and by the The nous and psyche acquired divine corre- ageless wisdom extending through Plato and spondences in the trinity proposed by the Neoplatonist to Alice Bailey and be- Plotinus (c.204–70 CE), the leading expo- yond. In the Pythagorean tradition, Plato nent of Neoplatonism. Plotinus‘ trinity, con- (c.428–348 BCE) taught that the human soul sisting of Monad (―the One‖), Nous (―Di- incarnates in a series of bodies to gain wis- vine Mind‖), and Psyche (―World Soul‖), dom before returning to the divine realm. In was hierarchical. The two latter were suc- the Phaedrus he spoke of the ―beatific vi- cessive emanations from the Monad, and in sion‖ whose beauty and glory await us at the a further process of emanation Psyche end of our incarnational cycle. birthed the manifest universe. Human beings Plato divided the soul into a higher aspect, participated in the two lower aspects of the the nous (―rational mind‖), and a lower as- trinity, while also having a soma on the pect, the psyche. The latter term, as Plato physical plane. The nous was sometimes used it, meant the principle that animates the identified with the pneuma (―spirit‖), a di- body; ―etheric nature‖ would be a better vine and eternal element in man; in other translation than the conventional ―soul.‖1 accounts the nous was regarded as forming a Platonic philosophy regarded the nous as bridge between the psyche and pneuma. belonging to the divine world of Forms. A Modern esoteric philosophy built upon those Form (Eidos) is a perfect, eternal archetype foundations to construct a detailed under- or thoughtform. It is the ―real‖ thing, and standing of the human constitution consist- what we experience in the phenomenal ing of monad, soul (or Ego, capitalized), and world is but an imperfect, transient manifes- personality. The monad is regarded as a tation or ―shadow‖ of that Form. Our body, fragment of the logoic essence, comparable in particular, is ―less real‖ and much less with the atman of Vedantic Hinduism. ―We important than our nous. believe,‖ Helena Blavatsky wrote, ―that eve- Plato also theorized that the whole of reality ry human being is the bearer, or Vehicle, of was triune in nature. His successors in the an Ego coeval with every other Ego; be- Platonic school built upon that concept to cause all Egos are of the same essence and develop a model of the human constitution belong to the primeval emanation from one consisting of nous, psyche, and soma universal infinite Ego. Plato calls the latter (―body‖). As a modern commentator ex- the logos (or the second manifested God).‖3 plained: In the teachings of Alice Bailey the soul is considered to be the seat of awareness, the Plato‘s trichotomy is the starting point of architect of successive personalities, and the later views. A common division is into driving force behind progress on the evolu- rational, irrational, and vegetative tionary path. The personality embraces the spheres . For Middle Platonism the dense physical, etheric, sentient (―astral‖), soul derives from the nous but has pow- and lower mental vehicles.4 Comprehensive ers that enable it to work on matter; the discussions of the human constitution are nous affects the psyche, and the psyche readily available in the literature.5 the soma. On this view the nous is the innermost core . Pythagoreans see two Platonic and Neoplatonist philosophy influ- souls. They equate the logical soul with enced early Christianity. By the fifth centu- the nous, while the alogical soul is the ry, however, Christian theologians had re- garment that it puts on in its descent jected Plotinus‘ hierarchy in favor of a trini- through the spheres. In sum, the psyche, ty of coequal hypostases, or ―persons‖: in distinction from the nous, undergoes a 16 Copyright © The Esoteric Quarterly, 2011. Spring 2011 Father, Son, and Holy Spirit (Pneuma).6 The who accepted baptism and obeyed the Son was ―begotten‖ by God the Father, and Commandments. Great saints emerged to the Spirit emerged from the Father—or serve as role models of righteousness. Nev- jointly from the Father and Son—by ―spira- ertheless, as one writer complained, western tion,‖ a term that can be understood in the Christianity ―has been unable to free itself sense that the Spirit is the ―Holy Breath.‖7 from the sin–grace dialectic.‖12 One might add that it has also been unable to free itself By the sixth century Christianity was also from an intellectually based theology. moving away from Platonic psychology. The Second Council of Constantinople (553 A contrasting picture of both the universe CE) declared that each soul is individually and man emerged among the eastern church created by God sometime between concep- fathers and continued in Eastern Orthodoxy tion and birth;8 that is, the soul is only semi- Christianity. Throughout the centuries east- eternal: immortal but created in time. The ern Christianity retained at least a limited Fourth Council of Constantinople (869) de- sense that creation was accomplished creed that man ―has one rational and intel- through emanation. Importantly for our lectual soul‖ and spoke of that soul ―animat- theme it also held out the possibility of a ing the flesh.‖9 Thus the nous and psyche much more optimistic future. Through were conflated into a single entity and de- Christ‘s incarnation, humanity gained, if nied contact with the divine Pneuma. Man only in potentia, some kind of divine status. nominally was created in the image and Thus was born the doctrine of theosis. likeness of God, but that likeness stopped This article‘s main purpose is to make theo- short of a triune constitution and a share in sis and related concepts accessible to esoter- the divine essence; it also stopped short of ic students. A few parallels with modern divine origin and destiny. esoteric teachings are identified to show di- Augustine of Hippo (354–430), considered rections that future research could take. Rich the greatest of the western church fathers, opportunities exist to create a synthesis of built upon the work of Jewish philosopher understanding of human destiny that could Philo of Alexandria to assert that the uni- appeal to both the religious and the esoteric verse was created, not by emanation, but ex communities. An important resource for the nihilo (―from nothing‖).