The Unfolding God of Jung and Milton
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The San Francisco Jung Institute Library Journal
Arny and Amy Mindell on Process Oriented Psychology Interviewed by June Singer, Jung Institute Library Journal, Vol. 13, No. 4, 1995 Arny and Amy Mindell live in a house of uncertain vintage perched high on a hill overlooking the Pacific Ocean. From the loft where they write, they face the wild waves that pound the shore. if, as Jung suggested, water represents the unconscious and land, consciousness, then the Mindells live on the very edge, where consciousness engages the unconscious in endless encounter that is occasionally gentle, always energetic, and often violent. There is no holding back, or holding in, that power. The Mindells choose to live with it, flow with it, follow its many moods. To get to their house in Yachats, Oregon, you ascend a narrow road that winds up a steep hill. It's the road that they take for their daily run. These two are clearly in vibrant physical condition, slim and tough as the trees that stand against the coastal winds. Arny speaks with a clarity and authority that is both modest and wise. Amy brings a softer tone, a certain lightness, a sparkling complement to Arny's intensity. When things get really difficult, Amy can always make Arny laugh. Arny is the creator and moving force behind the growing movement he founded, called Process Oriented Psychology." Amy is his partner in life and work which, for these two are inseparable. Sitting in their living room I felt free to ask questions that one doesn't usually put to a colleague. "Arny," I said, "I know that you were a training analyst at the Jung institute in Zurich for a long time, and I'm wondering how you came to do something there htat nobody else was doing: to work with the body as well as the psyche?" Arny: When I began to experiment with working with people who were physically ill and who were dying, working with their body experiences, I had to ask myself, Is this dream work or is it bodywork? That's the real Cartesian question. -
God's Answer to Job
Rel. Stud. 32, pp. 339-356. Copyright © 1996 Cambridge University Press WESLEY MORRISTON GOD'S ANSWER TO JOB Let the day perish in which I was born... [Job 3: 3a]1 ...he crushes me with a tempest, and multiplies my wounds without cause; he will not let me get my breath, but fills me with bitterness ... though I am blameless, he would prove me perverse. [9: 17-18,2ob] ... therefore I say, he destroys both the blameless and the wicked. When disaster brings sudden death, he mocks at the calamity of the innocent. [g: 22] I call aloud, but there is no justice. [19: 7 b] Here is my signature! Let the Almighty answer me! [31: 35 a] Then the LORD answered Job out of the whirlwind. Who is this that darkens counsel without knowledge?... Where were you when I laid the foundations of the earth? ... when the morning stars sang together and all the sons of God shouted for joy? [38: 1-2, 4a, 7] I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes. [42: 5-6] In the long poem at the centre of the book of Job, we encounter a decidedly impatient Job — one who curses the day he was born, accuses God of treating him unfairly, and demands an accounting from his maker. At the dramatic climax of the book, God answers Job out of a ' whirlwind ', displaying the wonders of creation and putting Job firmly back in his place. -
Incline Your Ear - Or – How I Conquered Road Rage and Learned to Love My Commute
Incline Your Ear - or – How I Conquered Road Rage and Learned to Love my Commute by Charles D.W. Morrison Seattle Jung Society Library Volunteer, first Saturdays Every disciple of the Buddha in early Buddhism was technically called sravaka, “hearer,” since the Lord had advised: ”One should listen to the Doctrine as a sick man to the words of a physician.” Furthermore . if one did listen, one could go beyond natural “insight” and achieve the “insight consisting of hearing” (srutrmayi-prjna), that is, a higher level of awareness that comes from listening to profound truths. - George Elder, Ph. D The Body: An Encyclopedia of Archetypal Symbolism, Ear chapter, p. 186 “Listen, that we may live,” Isaiah reminds us in the Old Testament. “Whatever is pleasant to the ear . fixes itself deeply within the breast,” St. Benedict later echoes. And the Zen master Hui-neng in his Platform Sutra relates how his sudden enlightenment was achieved by merely listening to someone else recite scripture. The spoken word has a long been understood as a powerful channel for the psyche’s deeper energies. There seems to be something about hearing a speaker’s intonation, pauses, and struggles to formulate his thoughts that brings the psyche’s messages more vividly alive. Is it only chance then that we live in a city with one of the largest and most accessible collection of recorded lectures on state-of-the-art psychology, spirituality and religion? Is this just an accident, or are we caught up in some archetypal energy and, like the sravaka, on the road to higher awareness through listening? At 700 tapes, over 100 speakers lecturing on topics from Alchemy to Tarot, occupying 16 feet of shelf space, it would seem that the Seattle Jung Society is indeed on the via audimus. -
Androgyny and Clinical Social Work
ANDROGYNY AND CLJNJCAL SOCIAL WORK 4 rrederickavid1amrne 'H.. J . • 1 I 1 I 44 ql, -I .J I I t p I ' II -I ' 4 $I • l l . I I! III $ II'$$' 1$ •, I $ $ ' . $ $1 • $ $ 1 '' $$ $ $ $ . $14 - •$$ .i4 4 ''II''4'' ' I : •' $$.$.$.-I . ,, I $ - I I $ $ - I I I ,$ .4'4 * I'" ' I $ . ii I III I$ 4I !$,'$* I 1 $ 4 $ I$ 411111 III f i $ I - . lI ,$ •II I I t* $ , $$ "'"' I • I, II 1 F 44 I I I I I4 '-• i.- $ . , $ $ $• $ . $ , .tIu$1,l,1IIIn '1 1 'ii ' I I. , $ I . p 1$ l I $$I% • lr 44 , I I' '' . I 1 $ . $ ' I $ •$'I ii $ I ,II4$ '1 I T. IiJ , 1 * ¼ I 44 1 I * 1 cS0et 7oz Clinical cSocia[ '1zMi /107 9t1. cStcct, cRocim 1008 Saczan,ento, Ca 95814 ANDROGYNY AND CLINICAL SOCIAL WORK A Project Demonstrating Excellence submitted to the Institute for Clinical Social Work in partial fulfillment of the requirements for the degree of Doctor of Clinical Social Work by FREDERICK DAVID LAMME A.B. Hastings (Nebraska) College - 1961 M.S.W. Tulane University - 1970 March 1979 INSTITUTE FOR CLINICAL SOCIAL WORK We hereby approve the Project Demonstrating Excellence ANDROGYNY AND CLINICAL SOCIAL WORK by FREDERICK DAVID LAMME Candidate for the degree of Doctor of Clinical Social Work (I Signed Mentor Doctoral Committee Animateur rnleWlvNx, 14,R -&-EN , 0/1'..I - Date: June 10, 1979 ® Copyright 1979 Frederick David Lamme All rights reserved AnCMVAOM by Frederick D. Lamme This exploratory study tested and sustained the hypothesis that clinical social workers are a relatively psychologically androgynous group. -
Doctrine-Of-Sin-Master.Pdf
The Harsh Realities of Sin HAMARTIOLOGY - THE DOCTRINE OF SIN Intro Text: Romans 6:23 The late President Calvin Coolidge returned home from attending church early one Sunday afternoon. Because she was ill, his wife was unable to attend. When he returned, his wife enquired about the service. The president said "it was a nice one". She then asked about the sermon, to which he replied that "it was a good one". "What was it about", she asked. "He preached on sin", he said. "And…?" "Well, I think he was against it." In his book “Respectable Sins”, Jerry Bridges quotes Psychiatrist Karl Menninger: “The very word, ‘sin,’ which seems to have disappeared, was once a proud word. It was once a strong word, an ominous and serious word… But the word went away. It has almost disappeared-the word, along with the notion. Why? Doesn’t anyone sin anymore? Doesn’t anyone believe in sin?” The simple truth seems to be that the word… the very notion or concept of sin, seems to be found in one of two extremes: (1) On the one hand it is determined to be politically incorrect… judgmental… expressive of intolerance; (2) while on the other hand it is quite the topic of discussion and sermons… where taking the cultural high-ground, we shake our fists, wag our heads, cluck our tongues, and express copious amounts of dismay at the short-comings of others, and the moral decay of our society. But what of us… you and me… looking in the mirror… doing serious self- examination with the Bible as our guide and standard??? We are going to examine one of the most fundamental doctrines of the Bible - The Doctrine of Sin - Harmartiology…. -
Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon
Journal of Book of Mormon Studies Volume 10 Number 2 Article 8 7-31-2001 Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon Andrew C. Skinner Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Skinner, Andrew C. (2001) "Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon," Journal of Book of Mormon Studies: Vol. 10 : No. 2 , Article 8. Available at: https://scholarsarchive.byu.edu/jbms/vol10/iss2/8 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon Author(s) Andrew C. Skinner Reference Journal of Book of Mormon Studies 10/2 (2001): 42–55, 70–71. ISSN 1065-9366 (print), 2168-3158 (online) Abstract The serpent is often used to represent one of two things: Christ or Satan. This article synthesizes evi- dence from Egypt, Mesopotamia, Phoenicia, Greece, and Jerusalem to explain the reason for this duality. Many scholars suggest that the symbol of the serpent was used anciently to represent Jesus Christ but that Satan distorted the symbol, thereby creating this para- dox. The dual nature of the serpent is incorporated into the Old Testament, the New Testament, and the Book of Mormon. erpent ymbols & SSalvation in the ancient near east and the book of mormon andrew c. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
JUNG and the LOST GOSPELS Cover Art by Ann Kilgore
JUNG AND THE LOST GOSPELS Cover art by Ann Kilgore Illustrations by Jan Saether STEPHAN A. HOELLER JUNG AND THE LOST GOSPELS INSIGHTS INTO THE DEAD SEA SCROLLS AND THE NAG HAMMADI LIBRARY This publication is made possible with the assistance of the Kern Foundation The Theosophical Publishing House Wheaton, III. U.S.A. Madras, India/London, England Copyright © 1989 by Stephan Hoeller A Quest original. First edition 1989 All rights reserved. No part of this book may be reproduced in any manner without written permission except for quotations embodied in critical articles or reviews. For additional information write to: The Theosophical Publishing House 306 West Geneva Road Wheaton, Illinois 60187 A publication of the Theosophical Publishing House, a department of the Theosophical Society in America. Library of Congress Cataloging-in-Publication Data: Hoeller, Stephan A. Jung and the lost Gospels : insights into the Dead Sea scrolls and the Nag Hammadi library / Stephan A. Hoeller. — 1st ed. p. cm. Includes bibliographical references. ISBN 0-8356-0652-X ISBN 0-8356-0646-5 (pbk.) 1. Jung, C. G. (Carl Gustav), 1875-1961—Contributions in occultism. 2. Jung, C. G. (Carl Gustav), 1875-1961 — Contributions in gnosticism. 3. Dead Sea scrolls— Criticism, interpretation, etc. 4. Nag Hammadi codices— Criticism, interpretation, etc. 5. Occultism. 6. Gnosticism. I Title. BF1999.H623 1989 296.1’55—dc20 89-40174 CIP Printed in the United States of America Once again to Kristofer, dear friend and helper; and to Sidney and Jean Lanier, with grateful thanks Contents Foreword by June Singer .......................................... ix P re fa c e ........................................................................ -
Un Método Peligroso. La Transferencia Amorosa, Un Siglo Después Ética Y Cine Journal, Vol
Ética y Cine Journal ISSN: 2250-5415 [email protected] Universidad de Buenos Aires Argentina Michel Fariña, Juan Jorge; Laso, Eduardo; Cambra Badii, Irene; Tomas Maier, Alejandra; Benyakar, Moty Un método peligroso. La transferencia amorosa, un siglo después Ética y Cine Journal, vol. 2, núm. 1, marzo, 2012, pp. 9-12 Universidad de Buenos Aires Disponible en: http://www.redalyc.org/articulo.oa?id=564459990001 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Michel Fariña, Laso, Cambra Badii, Tomas Maier y Benyakar Ética y Cine Journal | Vol. 2 | No. 1 | 2012 | pp. 9-12 EDITORIAL Un método peligroso. La transferencia amorosa, un siglo después 1 Juan Jorge Michel Fariña, Eduardo Laso, Irene Cambra Badii, Alejandra Tomas Maier y Moty Benyakar Universidad de Buenos Aires Universidad del Salvador “A dangerous method” (David Cronenberg, 2011), Para Freud, que como lo prueban las cartas halladas aborda la relación amorosa que mantuvo Carl Jung siguió con preocupación el asunto, la conducta de Jung (Michael Fassbender) con su paciente Sabina Spielrein resultaba inadmisible, pero reflejaba un problema que no (Keira Knightley), bajo la mirada preocupada de era nuevo. Ya en 1880 el análisis de otra joven de veintiún Sigmund Freud (Viggo Mortensen). El presente número años, Berta Pappenheim (Anna O.), erráticamente de Ética & Cine está dedicado a identificar y analizar conducido por Joseph Breuer, y luego en 1889 el de Fanny algunas de las ricas cuestiones teóricas que se desprenden Moser (Emmy von N.), lo habían puesto sobre la pista. -
The Priest, the Psychiatrist and the Problem of Evil
THE PRIEST, THE PSYCHIATRIST AND THE PROBLEM OF EVIL PUNITA MIRANDA PHANÊS • VOLUME 2 • 2019 • PP. 104–143 https://doi.org/10.32724/phanes.2019.Miranda THE PRIEST, THE PSYCHIATRIST, AND THE PROBLEM OF EVIL 105 ABSTRACT This paper clusters around the problem of evil within the framework of depth psychology. The first part briefly introduces the narrative of the Book of Job as an example to contextualise how the ultimate question of God’s relation to evil remained unanswered and was left open-ended in Christian theology. The second part offers a historical reconstruction of the unresolved polemic over the nature of evil between Carl Jung and the English Dominican scholar and theologian Victor White (1902-1960). It explores their different speculations and formulations concerning evil and its psychological implications, until their final fall-out following White’s harshly critical review of Jung’s most controversial work on religion, Answer to Job. The final section of this paper introduces further reflections on a challenging theme that is no less resonant and relevant in today’s world of terrorism in the name of religion than it was in a post-war Europe struggling to recover from totalitarianism and genocide. KEYWORDS Carl Jung, Victor White, Book of Job, Answer to Job, evil. PHANÊS Vol 2 • 2019 PUNITA MIRANDA 106 God has turned me over to the ungodly and thrown me into the clutches of the wicked. All was well with me, but he shattered me; he seized me by the neck and crushed me. He has made me his target; his archers surround me. -
Eliphaz Speaks: Job Must Have Sinned Greatly
JOB 4 Eliphaz Speaks: Job Must Have Sinned Greatly Introduction : In this chapter, Eliphaz, the first of Job’s three friends begins to speak. After having kept silent for seven days and nights with the rest, the first words out of his mouth are not very encouraging to Job. Eliphaz basically assumes that Job must have done something very terrible to experience the extreme affliction and distress he’s going through. Eliphaz appears to be offended by Job’s reaction. This is typical of the oriental or Middle Eastern view of the tragedies and blessings of life—they are in direct proportion to what one does. But it is not necessarily consistent with God’s viewpoint or dealings with man. Therefore Eliphaz’ counsel to Job will not be very helpful at all. To give more authority to what he says, Eliphaz actually mocks Job’s integrity to make himself look like a wise counselor. In the end though, injustice is settled and the folly of Eliphaz and the other two “friends” of Job, Bildad and Zophar, is exposed: And so it was, after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, “My wrath is aroused against you and your two friends, for you have not spoken of Me what is right, as My servant Job has. Now therefore, take for yourselves seven bulls and seven rams, go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray for you. For I will accept him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has ”.—Job 42:7-8 This chapter serves as a reminder to us not to get too prideful in our own position because it is the Lord who justifies and is sovereign. -
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES to MODERN PSYCHOLOGY Dissertation Submitted to the College of Arts and Sciences Of
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Matthew Glen Minix UNIVERSITY OF DAYTON Dayton, Ohio December 2016 MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew G. APPROVED BY: _____________________________________ Sandra A. Yocum, Ph.D. Dissertation Director _____________________________________ William L. Portier, Ph.D. Dissertation Reader. _____________________________________ Anthony Burke Smith, Ph.D. Dissertation Reader _____________________________________ John A. Inglis, Ph.D. Dissertation Reader _____________________________________ Jack J. Bauer, Ph.D. _____________________________________ Daniel Speed Thompson, Ph.D. Chair, Department of Religious Studies ii © Copyright by Matthew Glen Minix All rights reserved 2016 iii ABSTRACT MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew Glen University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation considers a spectrum of five distinct approaches that mid-twentieth century neo-Thomist Catholic thinkers utilized when engaging with the tradition of modern scientific psychology: a critical approach, a reformulation approach, a synthetic approach, a particular [Jungian] approach, and a personalist approach. This work argues that mid-twentieth century neo-Thomists were essentially united in their concerns about the metaphysical principles of many modern psychologists as well as in their worries that these same modern psychologists had a tendency to overlook the transcendent dimension of human existence. This work shows that the first four neo-Thomist thinkers failed to bring the traditions of neo-Thomism and modern psychology together to the extent that they suggested purely theoretical ways of reconciling them.