Answer to Job (From Vol. 11 of the Collected Works of CG Jung)

ANSWER TO JOB: THE COLLECTED WORKS OF C. G. JUNG VOLUME 11 PDF, EPUB, EBOOK

When I say that he could not help doing this, I do not imply any limitation of his omnipotence; on the contrary, it is an acknowledgment that all possibilities are contained in him, and that there are in consequence no other possibilities than those which express him. Answer to Job, Pages , Paras Search for: Search. Date: December 9, Author: Mr. Like this: Like Loading Previous Previous post: Carl Jung: I am an irritating person. Close to his death, Jung once was asked whether he would rewrite any of his books if he had the chance. He answered that he would re-write all of them only with one exception: his Answer to Job. Jung was brought up during the mid 19th century. Jung had problems with his faith from an early age. A particular instance of this was a dream he had during his early childhood; In the dream, he saw God defecating on the church of his father-breaking through the roof and destroying the building. Jung spe Close to his death, Jung once was asked whether he would rewrite any of his books if he had the chance. Jung spent many years wrestling with his faith and reading a wide variety of literature on Gnosticism as well as all the religious texts he managed to get a hold. He was troubled by the break between Catholicism and Protestantism, and he thought it necessary to unite them in some way. Even throughout reading his thoughts on religion it became apparent that he had a unique problem with the Protestants. Jung spent about forty years of his life writing Answer to Job. Debating whether or not he would ever pen down his thoughts, he knew it would get radical opposition from both scientists and Christians. He attempts to psychoanalyse the words of the Bible, with the particular interest in the interpretation of the God image where his ontology is more clearly laid out than in any other book of his. The book is short and swiftly written in a dryly sardonic style- an exploration of the need to update Christianity or monotheism in general, so that the stories can face the dangers of the atomic age. From the Jungian perspective, all religious documents should read as truths of the psyche, not truths of the material world. Of course, then religion could not fall into the realm of the natural sciences. Answer to Job is a thesis that states that Judeo-Christian monotheism dangerously denies God as a concept of wholeness and totality. God must contain both Evil and the feminine. Jung argues that we cannot tell whether God and the unconscious are two different entities. One could claim that the Old Testament God is that of the King rather than a sort of wholeness- both the tyrannical and the liberal. Jung wants to convince us that the modern man should strive to reach wholeness in God, and since the image of the self is the same as the archetype of wholeness, one cannot tell God from the self. Our idea of God is, in a sense, our self-concept. Now that we have the power to destroy the world, we cannot afford to be disconnected with our dark side or to the appeal of effect and values apart from the masculine tyranny. The modern man has yielded an almost godlike power, and cannot any longer be careless and unconscious. Jung's method of demonstrating these theses- which will probably not persuade the Biblical scholar or contemporary psychologists, but should not offend the layman - is to vi the books of the Bible from Genesis to Revelation as a single unbroken story, albeit composed of different historical moments by different sensibilities. Job is a turning point because it is the first time the mortal man calls God to moral account after his own rules. The Book of Job coincides, Jung further argues, with a body of Hebrew wisdom writing that describes a feminine force called Sophia, who supplements the excessively masculine deity with a feminine counterpart. God — through the agency of a moral but perfect woman — will incarnate himself as a man in continuing the quest for wholeness rather than unconscious self-division. Although, as long as God remains newly feminised or humanised, it is an impossible idea of perfect goodness. The evil part of the psyche remains un-integrated, which means that it will continue to express itself in destructively unconscious ways. What should we make of Jung's ideas in this modern light? As long as they are is stated at a high level of generality, I mostly agree with them. An immense amount of unnecessary suffering in the world caused by wishing away unpleasant, intractable emotions and psychic forces by imputing them wholly to "the enemy," in which locus can shatter. Jung's recommendation of psychic balance based on a realistic assessment of the individual and collective personality. What I cannot help but contain seems unexceptionable to me and even timely. We may be in less risk of thermonuclear annihilation than in Jung's time, but it's hard to deny that American, and perhaps international politics, is in a death spiral of self-devouring self-righteousness and hypertrophic "identities" that accuse all the evils of the world on others. While there is very often a real justification for blaming others for bad behaviour, this cannot accompany a refusal to recognise the complexity of the self or the universal human ability for evil. Have this Jungian sentence in mind as you browse social media: "Irritability, bad moods, and outbursts of effect are the classic symptoms of chronic virtuousness. Sep 12, Rob the Obscure rated it it was amazing. Feb 21, Jake rated it really liked it. Once upon a time the all-knowing God made a bet with Satan about the faithful Job and whether he could stand all manner of persecution. A couple of thousand years later, Jung wrote about it and it was much more enlightening than the thoughts of the Pharisees and Saducees. Or does the Book of Revelations prove that God is still very angry at you? Read this to find o Once upon a time the all-knowing God made a bet with Satan about the faithful Job and whether he could stand all manner of persecution. Read this to find out. Reading Jung's Answer to Job enlivened an otherwise boring day for me. One would assume from the title that the text would be primarily about the Book of Job, but a great deal of Jung's analysis extends through the entire Old and New Testaments, becoming something of a whirlwind biblical exegesis. Jung conceives of God as a personality; one that was originally capricious and infantile on account of its unreflective omnipotence and omniscience and had to be gradually enlightened by its interactio Reading Jung's Answer to Job enlivened an otherwise boring day for me. Jung conceives of God as a personality; one that was originally capricious and infantile on account of its unreflective omnipotence and omniscience and had to be gradually enlightened by its interaction with his creation. Jung speaks of the volatile Yahweh of the Pentateuch as a personality who is unwilling to "consult his omniscience" due to his limitless nature. Mankind, in contrast, developed a self-awareness and self-reflection due to its finite nature that made it possible for the human individual to achieve an enlightenment which God did not have. Job was the first to prove himself morally superior to Yahweh. In the Book of Job, Yahweh is easily manipulated by Satan, his shadow side, into testing Job's faith with an outpouring of persecution and torment. In the midst of his own cruelty and Job's endurance, Yahweh seems unable to realize that he is projecting Satan's deceptions, occurring within the personality of God, onto Job, viciously suspecting Job as a secret dissenter from his will while all the while it is the darkness within God which causes him to act this way. God is a personality of pure masculine perfectionism, who is missing a necessary complementary relationship with the co-existing eternal feminine spirit within the godhead: Sophia. Without the feminine spirit of completeness, the masculine spirit of perfectionism becomes narrow and myopic. Without a conception of Sophia , God wed himself to the Israelites, and it was they who played the role of feminine foil to God's harshness. In expressing the possibility of finding a helper within God while God was actively persecuting him, i. He saw God from a perspective from which God could not see himself. It was when God finally discovered this, according to Jung, that he began to move toward humanity in an effort that would culminate in the incarnation. Realizing that he lacked the self-awareness possessed by men, God had to become a man in order to "catch up" as it were. He argues that several mystical Hebrew texts, such as the books of Daniel and Enoch, point to the prospect of a "son of man" begotten by God the father, and thus the concept of the incarnation was not wholly foreign to the religious tradition of Jesus's time. When Christ cries out on the cross, "My God, my God, why have you forsaken me? This sacrifice of God makes it possible, in a sense, for the people of God to become "like God", by meeting him in the middle, so to speak. The Satanic shadow is banished from Heaven, giving way to a self-aware God of love and forgiveness; but he continues to lurk "in the air", with the possibility of a revival. Jung expresses fascination at the Book of Revelation, and entertains the prospect that the John of Patmos who wrote Revelation was the same person as the John who wrote the epistles "God is love". He conjectures that the John of the epistles was compelled by his station to live an extremely selfless and loving life, as he felt to be his calling as a Christian, but that a lack of engagement with his own darker aspects coupled with a general lack of self-awareness relegated the negative impulses within him to the realm of the unconscious, where they burst forth into consciousness as a dark vision of the apocalypse. The prospect of an antichrist and the rule of "The Beast" suggest that the inner darkness of God has not been banished forever, and still lurks in the unconscious of God and his followers, ready to reemerge and exert their corrupting influence. Jung suggests that God should actually have four facets to him, rather than merely three. Apparently, the four archangels and the four evangelists represent four quadrants of God's personality, which Jung inevitably ties to his fascination with mandala symbolism. One of these archangels was said to be tasked with warding off Satan. So if there is to be a fourth part of the triune God, it should reflect God's ever-present darkness. Dec 11, David Thomas rated it really liked it. This book is not an easy beach read, but capital L Literature. It's dry, full of big words, greek, and latin phrases, and requires at least a basic knowledge of not just the mainstream bible but apocrypha such as Enoch. For a book written by a famed psychologist the book is mostly theology, which I found surprising. For as difficult as it is to read, it's also mercifully short at pages. On to the content. Jung believes Christ is the titular Answer to Job, in that god wanted to become man, and This book is not an easy beach read, but capital L Literature. Jung believes Christ is the titular Answer to Job, in that god wanted to become man, and still wants to, in order to comprehend the suffering he inflicted not on merely Job but all of humanity. He typifies God as wrathful, unreliable, injust, and cruel. God is a creature that cannot stand seeing his creation fall for Satan's wiles, when he himself was even fooled into torturing poor Job. Additionally, he goes on to say that in God's lack of self-reflection and wildly fluctuating temper, he is actually unconscious, and man's consciousness is higher than God's. While the title refers to Job, he also discusses the female incaration of God in Sophia, and goes on a bit of a tangeant about Revelation. One particular quote I found interesting was that "myth is not fiction: it consists of facts that are continually repeated and can be observed over and over again" and another is "the fact that the life of christ is largely myth does nothing to disprove its factual truth-- quite the contrary. A genuinly good book, wonderfully heretical and entertaining. I particularly liked the way he tries to "solve" the problem of the tension between free will and omniscience: yes God is omniscient and yet his omniscience is not "on" all the time [?! If you are into this sort of explorative theological exercises, this book is definitelly for you; if you dislike being bombar A genuinly good book, wonderfully heretical and entertaining. It is still good though. Sep 23, E. Sylvia rated it really liked it. This is a short book, so I'm starting a review from the beginning, and will edit it as I go through. Having read the introduction, it appears that Jung was troubled with the story of Job. How could a "good" god subject an honest man to such a troubled life? In contrast to the story of Eden, Jung does not feel that people in the book of Job are guilty of an "original sin" and that, instead, good and evil exist on a higher plane of duality, that mankind has innocently inherited. Imagine this, if you will: C. Jung is stuck in a motel room, his luggage got lost and the only thing he has to entertain himself with is that free bible in the night stand. There's a bar down the street, maybe he can get a stiff drink I don't know, whiskey? Toting the bible with him, he pushes open those swinging bar doors like you see in western movies and, what do you know, there's nobody at the bar. So, he gets his drink and starts pushing through the bible. Eventually he winds up back in that motel room, and writes that conversation he expected to have in the bar. Probably before he's totally sober. Fortunately, with that bible, he's got plenty of opportunity to write great footnotes. If this sounds interesting to you, go ahead and grab the book. It's short, has plenty of gems throughout like, for example, God's first girlfriend wasn't Maria Holy cow. If you didn't know who wrote Revelations, Jung can definitely clue you in on that one. Just read the book. I don't want to spoil it for you. Loses some steam in the back half, but still a delightfully provocative book. Brilliant and strange. Jung also drops in some beautiful little prose diamonds here and there. There is a major contradiction within God, a shadow side to God. The book is a quick read but it is very dense and insightful. Even now after having just finished the book I find myself equally confused and apathetic toward the entire process of reading it. I thought that Rogers was tangential in his writing but this is even worse. I was afraid that the introduction notes were a sign of what was to come, and my fears were well established halfway through the book. From the best of what I understand, Jung psychoanalyzed God and Christianity, but with his own brand of psychoanalysis or analysis or whatever it was. For Jung Even now after having just finished the book I find myself equally confused and apathetic toward the entire process of reading it. For Jung's benefit, I'm sure that my literary palette was not necessarily primed to tackle all the Jungian or religious references even though before this I figured myself to be rather acquainted with the matter of Christianity. That being said, the title and introduction themselves are misleading, forgetting about the book of Job halfway through and instead talking about God knows what literally for the rest of the book. I kept waiting for Jung to offer me a rope to pull me out of the mire that was his discursive monologue, yet on and on he continued muttering to himself. At the risk of being crass and dismissive, it came off as a drawn out session of intellectual masturbation. I'm still not sure whether Jung was addressing Christianity from a Christian's point of view or from a psychoanalyst's point of view, objectifying it aside from its subjectivity. Either way, the discussion is doomed. The entire point of the Christian doctrine is that the will and mind of God stands aside from human comprehension. So to try and understand God from a Christian standpoint is limiting. To try and understand it from a place of psychoanalysis removes it from the subjective interpretation that is necessary for its logical progression and again nullifies it. This is not to say that Christian theology cannot be studied objectively, but the way Jung tackled it was just clumsy. It's hard for me to explain this, still not understanding what Jung was attempting to explore here. I enjoy this book for the fresh perspective it gave me and it did raise some questions about the Christian God in regard to what man is needed for in all of this and the contradictory nature of behaviors. That being said, I'm glad it was a page read and that it's over now. Maybe I'm coming from a bad place, not having been introduced to Jung's theories until now. I still wonder if other people rating this material actually understood it or if I'm really missing something here. Nov 14, Tony Fike rated it really liked it. Carl Jung asks and answer many important, anthropological questions that Job might have asked. Like what did I your faithful servant do. From a purely human viewpoint Carl trys to resolve and accept the dual nature of God. Light and Dark, Love and Justice, Creation and the death and destruction awaiting us in revelation. Heck what about Japan's Tsunammi? How can God let that happen. To that I say this: Job is a story in the Bible, probalby written as a result of a dream that occured to a mystic. I Carl Jung asks and answer many important, anthropological questions that Job might have asked. Is it true, most certainly, did it occur, perhaps in one or more forms. The story is not about God letting the devil have his way with his faithful servant to test him. It is a lesson in the privation that awaits us all at the death of our body in this temporal world. Family and friends are no more, health and wealth are no more, everything Job had in this world is taken from him Yet he hangs onto the one thing that gives him hope, faith and finally love. His loving relationship to God. Relationship to God is all. What if Jesus did not come as expiation for our sins but to show each of us what it was to be fully human and explain the story of Job to us. Jesus himself, first in the garden If is possible take this cup from me, but thy will not mine be done. And on the cross, near the end, "My God, My God, why hast thou forsaken me" he truly reveals his humaninty, after all he knows or believes he knows. None of us is getting out of here without some pain and misery and it is not because God doesn't care, it is because he does care. What is happening in each of our final hours is what must happen to each of us, including his only son. An active loving relationship with God must be our goal. A lot of angst went into writing this book. In the end, he asked the right questions but came to some eroneous conclusions. This often happens when people try to reason with God using man's logic. Definitely worth reading especially when it leads to Tertullian's references. Jul 24, Bryce Maxwell rated it really liked it. Jung dives into a commentary on biblical subjects throughout this one Crucial to the evolution of Yahweh or the God-Concept in general , the story of Job challenges the omniscience and loving nature of God. From there, Jung looks into the book of Revelations. Most interesting is when Jung explains the motive and reason behind John's revelation with psychological perspe Jung dives into a commentary on biblical subjects throughout this one Most interesting is when Jung explains the motive and reason behind John's revelation with psychological perspective. Assuming that the John of the epistle is the same as he who wrote Revelations - Jung gives great reason and explanation for the apocalyptic, Yahweh God-image shown throughout Revelations. The book of John is so focused on representing God as Love with no acknowledgement of God's Shadow, and so consequently John's unconscious is essentially bursting at the seams in order to compensate for the one-sidedness of the moral, religious consciousness. Jung also concludes with some critique on Protestantism, and offers his commentary on Catholicism's "Assumption" The book is laced with much of Jung's own psychological theory, so a general knowledge of his work would help while reading Jung also cites and includes a fair amount of ancient mythology, Alchemy, and other ancient history I am not so knowledgeable in these fields, even without such knowledge I was able to grasp the main points of this book. Do not take this book as literally as you may want to When Jung is talking about God, understand that he is speaking of God from a variety of angles e. God-Concept vs. The read is intriguing, enlightening, challenging and fun. At a brief pages, you can finish it in less than a week. Apr 17, Erik Graff rated it really liked it Recommends it for: readers of Job. Shelves: psychology. The Book of Job is one of the more interesting works in the Hebrew canon. It is also one of the few books there taken from a non-Hebrew tradition. In Job, a conventionally good and accomplished man has his faith tested by God and his assistant, Satan, working in concert to systematically destroy everything of value. According to many scholars, the "happy" ending found in modern bibles may not be original. God, in this version, is the Whirlwind. Jung, naturally, liked Job because it fit readily int The Book of Job is one of the more interesting works in the Hebrew canon. Jung, naturally, liked Job because it fit readily into his own belief structure. First, god in its aspect of Godhead is inscruitable mystery. Second, god in his aspect as the king whom Satan, the "adversary", serves, acts as a kind of judge. Mar 18, Seth Austin rated it really liked it Shelves: Access: Chatswood Public Library I remain somewhat unconvinced that Jung's interwoven theses gel together eloquently within the same exploratory study. Grandiose musings on God's latent desires to become Man while also toying with ideas about the psychology of the unconscious. Perhaps my theological and indeed psychological education has proven insufficient to grasp the interplay, or I really am on firm ground when I say he should pick a lane. His chapter-by-chapter progression from historical Access: Chatswood Public Library I remain somewhat unconvinced that Jung's interwoven theses gel together eloquently within the same exploratory study. His chapter-by-chapter progression from historical regurgitation marching further into apocalyptical projection felt clunky at moments, yet that may also be the result of me biting into it one chapter at a time. Irrespective of the mechanics of his writing, the suggestions and indeed proposals presented here are profound, deeply unsettling to my Catholic education, and fascinating to consider. I likely haven't understood everything I've read, but I can't say I'm worse off for having tried. Jul 25, Paul rated it really liked it. The short answer is that God's answer to Job was "Jesus Christ". However, Jung takes pages to give the long answer, which will lose or bewilder traditional Christians. If you are "Jung at heart", though, these ideas should not be too surprising: that the psyche is real, that God is reality itself, and that God was found to be incomplete by Job's inquiry, fueling God's desire to become man in the flesh. This is not easy reading, but then, I don't know of anyone else who has given the question The short answer is that God's answer to Job was "Jesus Christ". This is not easy reading, but then, I don't know of anyone else who has given the question this much thought. Apr 05, Jim rated it really liked it. Not an easy book to read, as Jung was overfond of technical terms such as "chthonic" and "quaternity. Jung helped explain how the misbehavior of Yahweh led eventually to Christianity. The back cover advertises Answer to Job as "one of Jung's most controversial works. A short, swift book, written in a dryly sardonic style, it is a plea to update Christianity, or monotheism more generally, so that it can face the dangers of the atomic The back cover advertises Answer to Job as "one of Jung's most controversial works. A short, swift book, written in a dryly sardonic style, it is a plea to update Christianity, or monotheism more generally, so that it can face the dangers of the atomic age. Answer to Job 's thesis is that Judeo-Christian monotheism dangerously denies that God, as a concept of wholeness and totality, must contain both evil and the feminine, and that much of western religious history, from the moral protest against God's injustice in the Book of Job to Pope Pius XII's doctrine of Mary's Assumption into Heaven, has been an attempt to redress these imbalances in the deity. Answer to Job also has a meta-thesis: because "[w]e cannot tell whether God and the unconscious are two different entities," and because God as an image of wholeness is the archetype of the self, humanity has to get God right—our idea of God is in a sense our own self-concept, and now that we have the power to destroy the world, we cannot afford to be insensible to our own dark side or to the appeal of affects and values other than masculinist domination: Since [man] has been granted an almost godlike power, he can no longer remain blind and unconscious. He must know something of God's nature and of metaphysical processes if he is to understand himself… Jung's method of demonstrating these theses, which will probably not persuade either the Biblical scholar or contemporary psychologists but which should not offend the literary critic at all, is to treat the books of the Bible from Genesis to Revelation as a single continuous narrative, albeit composed at different historical moments by different sensibilities, that shows the development or circular non-development of God's personality from the jealous and dangerous deity of the early books through the attempt at reform and atonement running from the Hebrew Bible's wisdom literature through the Incarnation in the New Testament, back to the unintegrated omni-destructive force described by John of Patmos whom Jung construes, wrongly I believe, as the John of the Gospels and Epistles. Throughout the Bible, Jung claims, both God and His people made many attempts to reform the God-image. Job is a turning point because it is the first time God is called to moral account by a mortal man as Job continues despite his suffering to believe in God's justice and thus, according to Jung, becomes more just than God: "a mortal man is raised by his moral behaviour above the stars in heaven, from which position of advantage he can see the back of Yahweh," Jung writes. The Book of Job coincides, Jung further argues, with a body of Hebrew wisdom writing that describes a feminine force called Sophia, which supplements the excessively masculine deity with a feminine counterpart. Jung argues that " [p]erfection is a masculine desideratum, while woman inclines by nature to completeness "; so this "anamnesis of Sophia" portends the next stage in God's development, wherein God—through the agency of a mortal but perfect woman—will incarnate himself as a man in his continuing quest for wholeness rather than unconscious self-division. In the crucifixion, we find the "answer to Job" of Jung's title: "God experiences what it is to be a mortal man and drinks to the dregs what he made his faithful servant Job suffer. Hence the Bible's concluding outburst in the wild violence and apocalypticism of Revelations, on the images and scenes of which Jung offers this mildly sarcastic clinical opinion: "Their author need not necessarily be an unbalanced psychopath. Accordingly, Jung concludes by praising the Catholic Church for its doctrinal enshrinement in of Mary's Assumption, itself a response to a popular cult of the Blessed Mother including visions and revelations, which restores to the court of Heaven a figure of female divinity, a mother-bride of the deity: "The feminine, like the masculine, demands an equally personal representation. What to think of Jung's ideas? As long as they are stated at a high level of generality, I largely agree with them. An enormous amount of trouble in the world is caused by wishing away unpleasantly intractable emotions and psychic forces or imputing them wholly to "the enemy," in which locus they can be annihilated. Jung's recommendation of psychic balance based on a realistic assessment of the individual and collective personality and what it cannot help but contain seems unexceptionable to me—and even timely: we may be in less danger from nuclear annihilation than in Jung's time, but no one can deny that American and perhaps global politics is in death spiral of self-devouring self- righteousness and hypertrophic "identities" that blame all badness on others. While there is very often real justification for blaming others for bad behavior, this cannot be accompanied by a refusal to recognize the complexity of the self or the absolutely universal capacity for evil. Keep this Jungian sentence in mind as you browse social media: "Irritability, bad moods, and outbursts of affect are the classic symptoms of chronic virtuousness. On the other hand, there is the New Agey side of Jung. He can, like Job's annoying counsellors, seem a bit too optimistic about the possibility of cosmic justice. What if it is not only our psyches but the universe itself that is out of order? What if there is no containing evil? What if the psychic forces cannot be brought into an alignment that will remove the possibility of danger? What if Jung is a bit of a chivalric sexist and overrates the beneficence of what he calls "the feminine"? For my part, I was raised within mid-to-late-twentieth century Catholicism, in the atmosphere of Mariolatry that Jung praises—every spring, we schoolchildren would be lined up in the garden of the rectory to crown the Blessed Mother statue Queen of May—and it did not notably reduce the puritanical attitudes of the faith, nor did it prevent various abuses in the school or in the church at large. Answer to Job: (From Vol. 11 of the Collected Works of C. G. Jung) - C. G. Jung - Google книги

Considered one of Jung's most controversial works, Answer to Job also stands as Jung's most extensive commentary on a biblical text. Here, he confronts the story of the man who challenged God, the man who experienced hell on earth and still did not reject his faith. Job's journey parallels Jung's own experience--as reported in The Red Book: Liber Novus --of descending into the depths of his own unconscious, confronting and reconciling the rejected aspects of his soul. Described by Shamdasani as "the theology behind The Red Book ," Answer to Job examines the symbolic role that theological concepts play in an individual's psychic life. Answer to Job : From Vol. His works focus on psychological insight, development of consciousness, and growth. More information. Skip to primary navigation Skip to main content Home About. Help support the institute by donating or becoming a Friend of the Institute today! Donations can be made online or by check and are tax-deductible. Search Products. Browse Product Categories. Answer to Job From Vol. Jung By: C. Jung quantity. Reviews There are no reviews yet. About the Institute The C. Contact Us C. Carl Jung and "The Answer to Job" – Carl Jung Depth Psychology

Described by Shamdasani as "the theology behind The Red Book ," Answer to Job examines the symbolic role that theological concepts play in an individual's psychic life. Answer to Job : From Vol. Jung New in Jung , Sonu Shamdasani , R. Jung child Christ Christian aeon Church consciousness created creation creatures dark divine drama dogma doubt earth enantiodromia Enoch eternal event everything evil existence expected Ezekiel fact faith fate fear feminine give God's gods hand happened heaven heavenly hence hieros gamos Holy Ghost human idea Incarnation insight Job's John Jung's justice knowledge Lamb light Lord man's mankind Marie-Louise von Franz masculine means metaphysical moral mother myth nature ness never omniscience opposites pagan Paraclete pleromatic possible prefiguration Protestantism psyche psychic psychological quaternity realization reason religious revelation righteous Satan sciousness sefiroth Sophia spirit sun-woman symbol things thou throne tion truth unconscious understand virgin vision wants to become Wisdom woman wrath Yahweh. Accept all Manage Cookies. Cookie Preferences We use cookies and similar tools, including those used by approved third parties collectively, "cookies" for the purposes described below. We use cookies to provide our services , for example, to keep track of items stored in your shopping basket, prevent fraudulent activity, improve the security of our services, keep track of your specific preferences e. Performance and Analytics. ON OFF. We use cookies to serve you certain types of ads , including ads relevant to your interests on Book Depository and to work with approved third parties in the process of delivering ad content, including ads relevant to your interests, to measure the effectiveness of their ads, and to perform services on behalf of Book Depository. Cancel Save settings. Home Contact us Help Free delivery worldwide. Free delivery worldwide. Bestselling Series. Harry Potter. Popular Features. Home Learning. Answer to Job : From Vol. Description Considered one of Jung's most controversial works, Answer to Job also stands as Jung's most extensive commentary on a biblical text. Here, he confronts the story of the man who challenged God, the man who experienced hell on earth and still did not reject his faith. Job's journey parallels Jung's own experience--as reported in The Red Book: Liber Novus--of descending into the depths of his own unconscious, confronting and reconciling the rejected aspects of his soul. Described by Shamdasani as "the theology behind The Red Book," Answer to Job examines the symbolic role that theological concepts play in an individual's psychic life. Product details Format Paperback pages Dimensions x x Other books in this series. Synchronicity C. Add to basket. The Undiscovered Self C. Dreams C. Four Archetypes C. Answer to Job C. Bosch and Bruegel Joseph Leo Koerner. Zen and Japanese Culture Daisetz T. Pictures of Nothing Kirk Varnedoe. Sabbatai Sevi Gershom Gerhard Scholem. Mandala Symbolism C. Psychology of the Unconscious C. Aspects of the Feminine C. Review quote Praise from previous edition: "This book breathes a passionate wish for the regeneration of mankind, integrating the destructive impulse rather than repressing it. Jung speaks with the authority and conviction of his professional insight into the mind of an age whose great longing is for some new heavenly marriage that shall produce a new divine child to save us from impending apocalypse.

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Fontana Modern Masters Series. Jung on Christianity. Book of Job. Job In Islam In rabbinic literature. Jemima Keziah Keren-happuch. Bildad Elihu Zophar Eliphaz. Testament of Job. Tomb of Job. Wikimedia Commons Media. Carl Jung. Analytical psychology Cognitive functions Interpretation of religion Personality type Synchronicity Theory of neurosis. Active imagination Enantiodromia Extraversion and introversion Individuation Participation mystique. Bollingen Tower C. Jung House Museum. Bollingen Foundation C. Commons Wikiquote Wikisource texts. Hidden categories: Books with missing cover Articles containing German-language text Articles that may contain original research from May All articles that may contain original research All stub articles. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Carl Gustav Jung. Analytical psychology , theology. Job's family members Jemima Keziah Keren-happuch. This article about a psychology book is a stub. The Kieffer E. Analyst Training Program Internship Program. The C. Jung Bookstore W. Pico Blvd. Los Angeles, CA Operating Hours: Monday-Saturday: am- pm. Phone: ext. For international shipping, please contact us. Here, he confronts the story of the man who challenged God, the man who experienced hell on earth and still did not reject his faith. This book written late in his career gives a great deal of insight into his thinking on the psychological power of religion. Only logged in customers who have purchased this product may leave a review. Jung Institute of Los Angeles is a non-profit c 3 organization dedicated to the study and dissemination of the views of Swiss psychiatrist Carl Gustav Jung. https://static.s123-cdn-static.com/uploads/4641620/normal_60214b35624e7.pdf https://files8.webydo.com/9592874/UploadedFiles/23E0AF0D-3A4D-5453-208D-3E340B9C6C20.pdf https://files8.webydo.com/9587488/UploadedFiles/FE3B71E1-A005-A365-66BD-0A2E0160B7CC.pdf https://static.s123-cdn-static.com/uploads/4640233/normal_60207b7f80f17.pdf