I say alchemy because marriages of hard and soft, above and below, word and flesh, have it in common that they bridge significant metaphysical divides — like the fall of the Berlin wall, to take a political equivalent within living memory — and thus perform a healing work.
That’s a nudge. You may well be able to think thoughts along these lines far better than I. Ergo, I won’t do your thinking for you. Besides, if I did, I’d need to do three whole heaps of research, and my library is in storage, my mind in limbo.
How anyone can conflate, or almost conflate, schizophrenia with lateral specialization with Kantorowicz’ theory of monarchy is, frankly, beyond me. But I’ve tried.
God is the principle of unity, of identity, bringing together in himself all opposites and then transcending them. He is the opposite of the opposites. He negates the contradictions of the world.
He is the opposite of the opposites!
And Wikipedia again:
Mircea Eliade, a 20th-century historian of religion, used the term extensively in his essays about myth and ritual, describing the coincidentia oppositorum as “the mythical pattern”. Psychiatrist Carl Jung, the philosopher and Islamic Studies professor Henry Corbin as well as Jewish philosophers Gershom Scholem and Abraham Joshua Heschel also used the term.
That’s pretty much my reading list for eternity, plus or minus Plotinus, Shakespeare and the Upanishads..
For Mitchell, ordinary life is a semioticist’s paradise, a place where coincidence and synchronicity can be the catalysts that reveal glimpses of a deeper pattern, a unity that underlies and ultimately resolves what appear on the surface to be irreconcilable opposites. In Mitchell’s tales of incredible coincidences on steamy streets or chance encounters with affable drunks in hotel lobbies, vital pieces of the puzzle drop into place, and the whole is glimpsed.
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