Five rules from the Bible: Revisiting Jordan Peterson’s viral lecture series
There are core messages? in Peterson’s biblical lectures—?rules, if you will?—?that make those who care to listen all the wiser.
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There are core messages? in Peterson’s biblical lectures—?rules, if you will?—?that make those who care to listen all the wiser.
Jordan Peterson gave his first biblical lecture in the spring of 2017. From the beginning, he designed the lectures to educate himself, along with his listeners, in the rudiments of Western civilization.
“When I’m lecturing, I’m thinking. I’m not trying to tell you what I know for sure to be the case, because there’s lots of things that I don’t know for sure to be the case. I’m trying to make sense out of this… This is part of the process by which I’m doing that, and so I’m doing my best to think on my feet. I come prepared, but I’m trying to stay on the edge of my capacity to generate knowledge, to make this continually clear, and to get to the bottom of things.
“The idea is to see if there’s something at the bottom of this amazing civilization that we’ve managed to structure, and that I think is in peril, for a variety of reasons. Maybe, if we understand it a little bit better, we won’t be so prone just to throw the damn thing away, which I think would be a big mistake. And to throw it away because of resentment, hatred, bitterness, historical ignorance, jealousy, the desire for destruction, and all of that… I don’t want to go there. It’s a bad idea, to go there. We need to be better grounded.” – Biblical Series I
Jordan’s latest University of Toronto course had ended two weeks prior; his Patreon page boomed with new donors; the media buzzed with his hard-nosed approach to free speech detractors. He finally had the trifecta of time, capital, and platform for his deepest ideas to reach an international audience.
But in a time of internet porn, video games, and church closures, who would care about a dense, technically-worded, two-hour lecture on Adam and Eve? Explained with a fusion of evolutionary biology, behavioural psychology, a smattering of world mythology, and Jungian psychoanalysis, the lectures may have seemed suited for a stuffy university classroom, rather than a 500-seat public theatre.
In the eyes of YouTube’s censorship team, a culture apathetic to biblical stories was insurance too cheap. Perhaps sensing a threat to their radical leftist dogma, they sought to stymie Jordan’s popularity. On August 1, 2017, he was locked from his YouTube account, without explanation, as he attempted to upload a two-hour lecture on Abraham. That same day, after popular uproar and a flurry of online articles, his account was reinstated—again, without explanation.
In enforcement, such censorship has been softened by modern technology. In intent, it remains in lockstep with the raison-d’être of Thinkpol. This is hardly surprising, as the Bible depicts stories of absolute moral rights and absolute moral wrongs: ironic as it may be, these strictures are anathema to those who hold moral relativity above all else.
“God, in the Old Testament, is frequently cruel, arbitrary, demanding, and paradoxical, which is one of the things that really gives the book life. It wasn’t edited by a committee that was concerned with not offending anyone. That’s for sure.” – Biblical Series I
Apathy for the Bible could never last in a culture grown from Christian values. Jordan’s biblical lectures sold out; a fact that astonished the now-best-selling author. Moreover, the 15 lectures have been viewed 21 million times on his YouTube channel. But the strangest part was the focused silence of his live audience, and how they unfailingly filled each lecture’s final half-hour with carefully-worded existential questions.
As Jordan’s supporters well know, his psychological analysis can move from ancient Mesopotamian politics in one sentence to lobsters in the next, and then finish by tying it all to a Jean Piaget theory. But there are core messages?—?rules, if you will?—?about being that he has extracted from the Bible and colloquially explained, making those who care to listen all the wiser.
Life is a “catastrophe from beginning to end”, suffering is the default mode of existence, and our ever-changing environment demands that we toil in order to persist. You will be betrayed, your loved ones will become terminally ill, and whatever beauty you possess will wither and be forgotten in a matter of decades. Equity is unknown to nature. To make matters worse, be resentful, ruminating on the tragedy of it all and cursing the force that made this mess.
Everyone understands these sentiments. But the most successful among us acknowledge the horror of life, along with their capacity to contribute to it, and decide to hold faith that they can improve reality. They are alive, after all. What else is there to do? Opposed to nihilism, we could say that every action alters reality and that we may as well spend our time aiming at the Good.
The dangers of resentment have been told for millennia through the hostile brothers motif. In the Cain and Abel story, Cain fails to achieve an aim. He becomes resentful towards the seemingly unfair structure of existence, while his brother, Abel, uses proper sacrifice to thrive. Abel is simultaneously the embodiment of Cain’s ideal, a glowing reminder of Cain’s failure, and a target for revenge. Fueled by resentment, Cain lashes out and murders Abel. But Cain’s ideal, abstract beyond its manifestation in Abel, lives on and judges him with a punishment too great for him to bear.
Resentment is destructive in any form, only adding to our shared plight. When it comes to alleviating suffering, it simply isn’t practical. Neither is passive nihilism (a supposedly careless and neutral state), which causes a lack of meaningful engagement in the world that is both depressing and anxiety-provoking. Depression then causes the amygdala to grow, increasing emotional sensitivity. Suffering intensifies, and thus, reason for resentment. We fragment in the absence of a unifying aim, and our subpersonalities run amok in the cracks.
It has been known since the ancient Greeks?—?and undoubtedly before?—?that the human psyche is comprised of a multitude of spirits, gods, or subpersonalities. As Jordan noted, “you’re a loose collection of living subpersonalities, each with its own set of motivations, perceptions, emotions, and rationales, and you have limited control over that. You’re like a plurality of internal personalities that’s loosely linked into a unity.”
Some subpersonalities manifest as raw impulses?—?heated anger, raw lust, arrogant rationale?—?while others are more subtle manipulations. A timid child, for example, can decide to enter into an “unholy alliance” with an over-dependent parent, to avoid the pains of personal development.
When such voices arise, it is of the utmost importance to hear them for what they are: forces constantly warring for supremacy. Unchecked, they can guide us down a path of resentment. As Carl Jung said, “everybody acts out a myth, but very few people know what their myth is.”
What we consider to be subpersonalities were, to the ancient Greeks, manifestations of gods, giving rise to both creative and destructive instinct. So, the next time you find yourself inexplicably drawn to a hobby, you can think of it as a divine message, delivered by Mercury, to guide you down a mythical path. The key is to listen and determine if it aids your unified aim, rather than to be blindly led.
Order and chaos. Known and unknown. Yin and yang. Darkness and light. These are dichotomies used to describe the abstract field in which we function, and the two sides of a prosperous balance. For those of us living in a democracy, order is usually well managed. The easy part. The task of delving into chaos and using our discoveries to update the order is what puts us at risk. But, uncomfortable as it may be, that is the only way to generate wealth for oneself and one’s community.
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No matter the scale of the incident, our worst experiences are, intrinsically, the most instructive. That is because it is within the unknown when we are fools, novices, and most easily dissuaded by anxiety and self-doubt. If a bad experience causes retreat into bitterness and resentment, then chaos has won the battle. But if the experience gives rise to constructive analysis and tenacity, then a new tool has been forged. Superficially, defeat has been the short-term outcome: an aim missed, a pitch rejected, a relationship denied. That could be the end of it. Spiritual defeat, as well as material. But for an individual with faith in their aim, it becomes a lesson that makes them stronger. Wealth has been scavenged from the chaos.
This rule is given to us in the story of Joseph. Betrayed by his brothers, Joseph is sold into slavery, and he later becomes a prisoner in Egypt. However brutal, these experiences do not embitter him. He continues to believe in the good and never uses his misfortune as an excuse to transgress his morals. Each misfortunate strengthens him, and, as a result, his competency becomes indisputable and rewarded.
Knowingly or not, everyone interprets reality through an overlaying value structure. Subpersonalities can distort those values and take us down paths against our better judgement. But values can also be clarified by aiming at an ideal. In either case, values limit action, and, as such, they play a substantial role in the creation of aims.
An ideal sits at the top of our value structure, and our relationship to it can cause a great deal of positive and negative emotion. In one example, Cain could not bear to see his brother succeed where he had failed, and so, like a jealous lover, he used his brother’s flesh as a means to attack his own set of values. Immediately, Cain judged that he had become ultimately reprehensible, an inhabitant of the deepest hell, for attacking the successful embodiment of his own ideal.
The opposite of that would be to pursue the best conceivable aim and keep faith that it is worth any sacrifice. But the more ambitious an aim, the more sacrifice and faith required. To make matters more complicated, if one’s aim is merely a crude mimicking of an ideal, motivation (willingness to sacrifice) also proves difficult. Challenging as it may be, the axiom is to embody the best possible set of abstract, transcendent values, and to thereby unite heaven and earth.
“The horrors of life are, of course, that everything eats everything else, and that everything dies, and that everything’s born, and that the whole bloody place is a charnel house, and it’s a catastrophe from beginning to end. This is the vision of it being other than that.” -Biblical Series IV
To enjoy life is to have so much faith in an aim that we are excited to make the necessary sacrifices. This outweighs the default horror of existence and makes living a net positive. In other words, aiming for the highest Good makes life not only bearable, but desirable. Biologically, this maintains the health of the hippocampus and its inhibition of emotional sensitivity. At the same time, taking action against chaos causes dopaminergic activation: the suppression of anxiety and pain. These reactions may be considered an evolutionary basis for fortune favouring the bold.
Unfortunately, the transcendent alignment that comes with pursuing a worthy aim disappears when it is achieved. A vacuum follows, ready to be filled with another aim. We can think of this as having a singular, ever-transforming aim that clarifies as a result of our effort to reach it. But it also means that an ideal can never be fully realized. This could be considered a consequence of our ability to conceptualize the future, and the meaning of original sin.
Carl Jung and Friedrich Nietzsche disagreed on how to conceive a transcendent aim. Nietzsche believed that Westerners, having lost faith in Christianity, had to create their own values. Jung thought the lack of unity within the human psyche made that impossible. Instead, individuals should utilize their subpersonalities and cultural history to make a “supreme moral effort” in their lives.
Following Jung’s advice, we engage in an evolutionary process of discovering a transcendent ideal. The bible is a guide: “these [biblical] stories are trying to express what you might describe as an unchanging, transcendent reality. It’s something like what’s common across all human experience, across all time.” Along the way, cultures have represented their ideals in artistic form. That which remains can and should be used to inform our behaviour.
Jordan highlighted the practical reason for having a cultural locus during the 2018 Munk debate: “we need something approximating a low resolution grand narrative to unite us. Otherwise we don’t have peace.”
Thousands of years ago, a cultural locus could have been as simple as an upright stone in the center of a village. Representing that shared values existed, and that their embodiment resulted in prosperity, was enough. Today, the Chartres Cathedral is one example of a cultural locus, representing, with its labyrinth and cross-shaped structure, that voluntary sacrifice leads to salvation. Another is the Pietà, representing the role of the archetypal Mother.
These works of art speak to an optimum human experience. As such, they are densely packed with information on how to embody a set of values that the creator’s culture deemed transcendent, practical, and divine.
Faith in shared values makes cultures strong and united?—?confident enough, for example, to start 200-year construction projects that represent the divinity of those values. But if that faith is lost, a person or culture will fragment internally and lose its peace. Cultural loci protect against that by reminding us of the value of faith, and by giving us stable measures for recalibrating our aims. From this perspective, art can be seen as a tool to stave off chaos.
We should study and maintain our traditional art and places of worship, because there is too much about the human experience for us to learn in a single lifetime. We are historical creatures, and it would be disastrous to disregard the behavioural patterns by which we arrived at our current standard of living. But relying too heavily on the lessons of the dead would be to “live on the corpse of your ancestors,” reneging the duty of cultural revivification and inviting the same kind of chaos that comes to those who live too long under parental control. Therefore, we must maintain cultural loci by combining traditional values and new discoveries, updating the loci as we clarify our conception of a transcendent ideal.