Dear Seminar Participants:

A delight to spend a Solstice Season day with you in Jung--Land. Here is the promised PDF with some extra theme relevant quotes, images, and relections to hopefully expand our beginning conversation on the image in Jungian thought and practice.

Warmly,

Terry Vanessa Perez Playing Chopin Op 28, # 15

Even when we don't desire it, God is ripening.

Rilke PSYCHOLOGY AND RELIGION II Seminar for Professionals Seattle June 2, 2012 I have landed the great whale; I mean “Answer to Job.” I can’t say I have fully digested this tour de force of the unconscious. It still goes on rumbling a bit, like an earthquake. C. G. JUNG As Jung demonstrated and recommended to those who could stand it, one must meet the numinosum head-on and see what it has to say and whether one can integrate it.

DAVID SEDGEWICK Post Religious Recovery and Reanimation of the Anima Mundi

I behold you, noble, glorious and whole woman, the pupil of purity. You are the sacred matrix in which God takes great pleasure. The essences of Heaven flooded into you, and the Great Word of God dressed itself in flesh. You appeared as a shining white lily, as God looked upon you before all of Creation. . . . Your flesh held joy, like grass upon which dew falls, pouring its life-green into it, and so it is true in you also, o Mother of all delight. Now let all Ecclesia shine in joy and sound in symphony praising the most tender woman, Mary, the bequeather/seed-source of God. Hildegard of Bingen SIDEWAYS

Directed by Alexander Payne It all begins with the anima mundi, the bridge of connection and being between woman and the . In ’s famous commentary The Philosophical Tree2, he reflected on a patient-generated series of tree drawings by persons in deep engagement with the depth psyche. Within that rich canon of therapeutically-generated image Jung found a whole healing cosmology, a cosmology that goes all the way back to Plato and through Plato to our shamanic cave origins. The tree is a living imago of Plato’s ancient world soul. Jung explitizes this connection of tree, symbol, and soul. The ancients called this Uber-earth spirit the Anima Mundi, the spirit of the world, one of the oldest consistent psycho-spiritual ideas in the west. The earth is pure psycho-spiritual space. This notion about the primary vitalism that underlies all sentient experience on the planet probably is as old as the Paleolithic cave sanctuaries, but certainly as old as Plato. It is a notion that the planet is alive, that she is Mother, Breast, Home to us all. The Tree stands as an essential demotic of Soul.3

Toward a Healing Merger

• Religion and Science

• Jung and Freud A Brief Topical Whirlwind Jungian Analysis is a weak theology, a clinical theology of doubt. When gold is in the mountain and we've ravaged the depths till we've given up digging, it will be brought forth into day by the river that mines the silences of stone. Even when we don't desire it, God is ripening.

The Book of Hours I, 16

Rilke Yahweh said to , "Where have you come from?" Then Satan answered Yahweh, and said, "From going back and forth in the earth, and from walking up and down in it." Job 1:7

To this day “God” is the name by which I designate all things which cross my willful path violently and recklessly, all things which upset my subjective views, plans and intentions, and change the course of my life for better or for worse. (Jung, 1959, BBC interview)

As a young man, I spent evenings looking at the sky and planets. I came away with enormous respect for the power of the universe. The planet Saturn has a unique and appealing beauty for me with its outer ring. I have always been drawn to this shape and wanted to create it in glass, a technically difficult feat. No one had ever attempted a shape like this. I had to work out the technique in my head for many years before I dared to attempt my first one. I finally succeeded in bringing my vision of Saturn, the most original and perfect organic form, to life in the mid-1960s. Since then, I have tried to represent this planet in the medium of glass with the utmost love and respect. --Lino Tagliapietra

These materials are for private learning use and not to be distributed or copied in any form Full Power Point available for personal study after July 1 at: www.terrilllgibson.com Click on Downloads Tab on Left Column Click on relevant PDF

By Seminar’s end, each participant should have a crisp introductory insight into these three major seminar objectives:

To more fully understand perhaps Jung’s most difficult and most significant text—Answer to Job.

To delineate an arguable theoretical case for Jungian analytical practice as inherently a product of and major contributor to the Psychology of Religion discipline.

To frame a view of Jungian Psychology as BOTH empirical and theological practice, both art and science, both scientific and religious enactment.

[Accepting a Creator alone, dualist universe worldview] without considering that in so doing we view life as a machine calculated down to the last detail, which, along with the human psyche, runs on senselessly, obeying foreknown and predetermined rules. In such a cheerless clockwork fantasy there is no drama of man, world, and God; there is no “new day” leading to “new shores,” but only the dreariness of calculated processes. My old Pueblo friend came to my mind. He thought that the raison d’être of his pueblo had been to help their father, the sun, to cross the sky each day. I had envied him for the fullness of meaning in that belief, and had been looking about without hope for a myth of our own. Now I knew what it was, and knew even more: that man is indispensable for the completion of creation; that, in fact, he himself is the second creator of the world, who alone has given to the world its objective existence—without which, unheard, unseen, silently eating, giving birth, dying, heads nodding through hundreds of millions of years, it would have gone on in the profoundest night of non-being down to its unknown end. Human consciousness created objective existence and meaning, and man found his indispensable place in the great process of being. Jung, C. G.; Sabini, Meredith (2011-06-28). The Earth Has a Soul: C.G. Jung on Nature, Technology and Bild ist Seele

When images manifest, they manifest as the self, and though they cannot be controlled or even predicted, they can be trusted. As Jung pointed out, the power and energy of the self manifests as an almost irresistible urge to be oneself. The self pushes one to the experience and expression of one’s own uniqueness; to this end it must order the archetypal world. The archetypes are collective forces, and the images that they produce are universal. An individual might simply follow these images, and, thereby, have numinous experiences. Yet he or she would never create the manifest self, which is unique and individual—and the central tenet of Jung’s model is that one must become one’s self.

Raff [Jung, 11]

The Liminal and the Numinal We swim in it. . .psyche is something we swim in inside and outside ourselves.

Thomas Singer The Liminal:

The mediating fluid of the embracing Matrix The Luminescent:

The glow, the radiance of personally and collectively achieved moments of —effervescent and elusive but so precious Unconsciousness has an animal nature. . . Yahweh is a phenomenon.

Par 600, ATJ Despite current theories to the contrary, just being with the image is not sufficient; the ego must derive meaning from the experience.

Raff [Jung, 19]

JOB Revealing the Divine in [Wo]man

The need for mythic statements is satisfied when we frame a view of the world which adequately explains the meaning of human existence in the cosmos, a view which springs from our psychic wholeness, from the cooperation between the conscious and the unconscious. Meaninglessness inhibits fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable— perhaps everything. No science will ever replace myth, and a myth cannot be made out of any science. For it is not that "God" is a myth, but that myth is the revelation of a divine life in [wo]man. MDR

The Numinal:

The uncanny, embodied, terrifyingly-pleasant experience of the activated embracing Matrix

The Sacrifice

Andrei Tarkovsky • NECESSARY CLASH OF NECESSARY GOOD AND

• INDIVIDUAL RESPONSE TO PERSONAL/ COLLECTIVE ANNIHILATION THREAT

• INCUBATING INTERCOURSE IN SERVICE OF THE DEUS INCARNATUS With the departure of those with a native religious sensitivity and/or developed mind, collective religion is largely abandoned to various forms and degrees of fundamentalism in both West and East. The numerical surge of institutional fundamentalism bears stark witness to the baser lusts of humanity collective religion so often serves, namely, the need for instant certitude collectively reinforced in the face of the anxiety and fear of living with doubt.

[Dourley, 44] Edinger’s Six Stages in the

Evolution of the Western God n Animism

n Matriarchy

n Hierarchical Polytheism

n Tribal Monotheism

n Universal Monothesim

n Individuation—The Discovery of the Psyche

Yet, Jung was a great teacher. In the model that he presents for spiritual exploration and transformation, the world acquired a great legacy. In recent years, the Jungian world has dramatically abandoned the spiritual dimension of Jung’s work, preferring to restrict its perspective to the narrowly clinical and personal field. This is a great loss. Despite the self-conscious protestations of many that they have surpassed Jung—that he is outmoded and outdated—the deeper aspects of Jung’s writings have yet to be understood. I believe that the Western world is in search of a new paradigm for inner development and spiritual awakening. By probing and expanding Jung’s spiritual model I hope to contribute to that search. Viewed as a spiritual teacher, Jung offers a modern path to enlightenment.

Raff, [Jung, p. xi-xii].

Remedios Varos

Woman Leaving Her Analyst’s Office

• Our evolution after meaning possibly contributes to God’s evolution.

• The reality of the Psyche.

• The restoration of meaning to our lives wholly subjective, not objective.

• The affirmation of the feminine principle. No spacecraft can take you into heaven, into the realm of pre-existence, into the wild. And this is so because the spacecraft transports you positively, whereas God has to be experienced negatively.

(Giegerich, 1999, p. 222).

Jung gives himself every latitude in defining the imago Dei, and we are hard put to come up with even one image that could not in some context qualify as an instance of it.

James Heisig [1979: 126]

It is useful here, I think, to repeat my own understanding of the Self, not as God within us, but as that which knows about God, through which we know God knows us.

[Ulanov, 1999, 33-5] Two dangers in a Jungian Psychology of Religion: psychological personalism and psychological abstractionism. The former leads to psychological identification, the latter to theological idolatry.

(Ulanov, 1999, 101-102)

It would be a regrettable mistake,'' he warns, ``if anybody should take my observations as a kind of proof for the existence of God. They prove only the existence of an archetypal God- image, which to my mind is the most we can assert about God psychologically.

Jung [1958: 58-59]

We find numberless images of God, but we cannot produce the original. There is no doubt in my mind that there is an original behind our images, but it is inaccessible.

Jung [1955: 706]

Thus God's answer to Job is the Incarnation, which means that God needed to become human so as to ``catch up'' to human consciousness and, therefore, achieve a higher morality. Jung's analysis of the sets the stage for his interpretation of history as the gradual incarnation of the Deity and psychological/spiritual development as continuing incarnation.

Jaffe Job realizes God’s inner antinomy, and in the light of this realization his knowledge attains a divine numinosity. [377] Job is no more than an outward occasion for an inward process of dialectic in God. [378] The Wisdom Literature Dispensation In between these oppositional tensions lives the Deep Feminine mediated Transcendent Function, the Transpersonal Moment of Liminal Incarnation of the Divine within Human experience? Night on the Autumn rivers I trail my hook and line in quiet pools too cold to hold more than the Moon's design. Happy to have no catch to show for all these hours afloat. Home with a haul of moonbeams I row this empty boat.

Completion not perfection [Feminine] [Masculine]

Phoebo propior lumina perdit—Phoebe the sun destroys lights near to it [Edinger, Transformation, 66]

Roots n Religere: “To take into full account.”

n Religare: To tie oneself back to some prior state of existence.” Girl with a Pearl Earring. Jan Vermeer

Head With Horns Paul Gauguin

The Wisdom-Theme Thread in Jungian Psychology n The Psyche is inherently gnostic, alchemical, and mystical in its pragmatic functioning. n The Psyche is inherently gnostic, alchemical and mystical in working out its prospectival destiny. The Psyche leads—it lures—us toward wholeness. n The Psyche teaches and provokes through experience not dogma or creed. n The Psyche reveals its archetypal core through image. n The Psyche counsels a paradoxical attitude, a “hermeneutic,” of both suspicion and affirmation regarding the “real” world and its organizing institutions. (Homans) n Individuation (activating the ego-Self axis) is the central, ethical imperative for each person. n The Self is the Divine splinter in each person— the living imago Dei in each of us. n The Opposites are the essential engine of spiritual transformation across the life cycle— consciously interacting with their tensions is the only way to realize the mystica unio Through the split in the divine will [Par 675]:

n Father[Mother] wants to become the son [daughter] n God wants to become [wo]man n The amoral wants to become exclusively good n The unconscious wants to become consciously responsible [Edinger, 88-89]

THE UNAVOIDABLE INITIATORY ORDEAL THAT BIRTHS/ EMBODIES WISDOM Billie Holiday in Her Last Recording Date CHRONOS LOGOS EGO

POLIS PERSONAL POLIS

UNCONSCIOUS ARCHETYPAL WORLD SELF KAIROS EROS Mahalia Jackson Soars in a Performance CHRONOS

n Time is running out n Apollonian-Logos n Rational n Productive-consumptive n Often cruel n Ordinary secular

KAIROS

n There is all the time in the world n Dionysian-Eros n Irrational n Aesthetic-recreative n Often restorative n Extraordinary sacred

Logos Eros

Parenting/ Healing/ Processing Helping Producing/ Holding/ Penetrating Wholing

Warrior Sachem/Crone

Destine:

n To ordain n To devote n To consecrate.

n Hubris is the refusal to accept one’s destiny.. . the radical shift from determinism to destiny occurs. . . [with] the presence of consciousness.

Everyone has: n A Destiny, n A Vocation, n A Place on the Earth, n A Love, n And a Home. Newgrange Sardello’s Gates into the World- Soul

n The Ancestors

n The Living Archetypal Realms

n The Earth

The Birth of Venus

Sandro Botticelli

The whole world with its turmoil and misery is in an individuation process. But people don’t know it, that’s the only difference. If they knew it, they would not be at war with each other, because whoever has the war inside [her]himself has no time and pleasure to fight others. C G. Jung [ in Perera, Bull, 49] Melancolia

Durer

Whatever spirituality is, we know from our glimpses along the frontier with the transcendent that it wants to step over into living.

Ulanov [Sp. Aspects, 302] The Revelation of St. John Dispensation [Speaking of the Revelation of St. John] This disturbing invasion engendered in him the image of the divine child, of a future savior, born of the divine consort whose reflection (the anima) lives in every [wo]man—that child whom Meister Eckhart also saw in a vision. It was he who knew that God alone in his Godhead is not in a state of bliss, but must be born in the human soul (“Gott ist selig in der Seele”). The incarnation in Christ is the prototype which is continually being transferred to the creature by the Holy Ghost.”

Jung, Job, 456-7

The is infantile; the is animal.

Edinger, 71 (BENEATH THE ) THIN VENEER OF CULTURE THE WILD BEAST LURKS. . .BUT THE BEAST IS NOT TAMED BY LOCKING IT UP IN A CAGE. THERE IS NO MORALITY WITHOUT FREEDOM.

C. .G. JUNG Saturn Devouring His Children

Francisco Goya

LUNCH BREAK HURT BY JOHHNY CASH The Assumptio Mariae Dispensation

Themis Artemis/Aphrodite

From Rules/Regulations to Individuation/Eros

[Speilgelman]

God Within

God Between (mutual process in analysis, love)

God Among (ritual observance)

God Around (Nature, Art, Music, )

[Spiegelman]

. . .And the earth helped the woman. . .

Rev. 12:16 [Job, Jung, 442]

Children of Men

Alfonso Cuaron EUS INDEED • JOSEPH-MARY-BABE CHRISTIAN CHRISTMAS HEGIRA • OUT OF URBAN VIOLENT WILDERNESS ANEW CHILD HAS COME • BIRTH-DEATH-REBIRTH • FROM WHOM ALL HAS BEEN TAKEN TO ALL WILL BE RESTORED • DOUBTING FAITH • CHILD HUMBLES-STOPS VIOLENCE--FOR AWHILE • INCARNATUS DEUS INDEED

Spirit of the Dead Watching Paul Gauguin

The soul is not in the body; the body is in the soul

Hildegarde of Bingen

Unus est vas (the vessel is one)

Jung, CW 12, 236

Remedios Varos

Embroidering the Mantle of the Earth The more converse with God grows, changes, the closer we come upon the God who surpasses all image of God. The Holy refuses to stay put in a box. . . .These meetings with God well beyond our images of God comprise great religious moments that smash us, or open us further to the transcendent or both. Mystics write of these moments. In Jung’s terms, these are the moments that comprise the mysterious exchange between ego and Self. If we really want God as God is, then a God who is much bigger than any of our concepts or imaginings about God will cast everything in the darkness the nearer God comes. [Ulanov, 1999, 29] [Wo]Man’s suffering does not derive from his sins but from the maker of his imperfections, the paradoxical God.

Jung in Edinger, New God-Image, 49—from CW 18. Omnia ab uno

Everything from the One

Omnia ad unum

Everything to the One

(Roob, p. 329)

I aim at keeping alive, keeping well, and keeping awake. I aim at being myself and behaving myself. Having begun an analysis, I expect to continue with it, to survive it, and to end it.

D. W. Winnicott [David Sedgewick. JAP, 997,42, pp. 41-46]. What has all this to do with Job. Is it worth the lion’s while to terrify a mouse? [380]

He who believes I me, will also do the works that I do; and greater works than these will he do.

John 10:35 [Jung, Job, 432] SUMMARY THEMES CONCEPT

CONTEMPT

CONTEMPLATION

COMPASSION

COOPERATION

CREATION

CRONES Recovery of the Deep Feminine: The Anima Mundi is feminine. She is the source of what the great medieval mystic Hildegaard called veriditas, “the greening.” God [Her]self dwells in the fiery glow [Gloria mundi— glory of the world] of the sun and appears as the fruit of the philosophical tree and thus as the product of the opus, whose course is symbolized by the growth of the tree.”11 She notices everything, notitia. Her care is that deep. She animates everything human and extra human, interior and exterior. Recovery of an Essential and Spirit-Healthy Tribalness: Stripped to his core in personal and collective crisis, Alexander discovered that family, clan, is the essential vessel in which we cook and evolve. Stripped to her core by personal and collective crisis, Manjusha discovered that her family and tribal village is the essential vessel of her destiny. At core, we are still cave people. When disaster strikes, it is the clan cave to which we return. Family is the rib cage of our being within which the heart of our soul keeps its protected meter.

Relationship with Earth and Cosmos—Not Conquest of the Earth and Cosmos: This is the crucial dynamic. When we lovingly distance from the personal and collective identification with natural and ecological disaster, we better grasp the wider horizon of these often volatile and irrational shaping forces of the planet, volatile and irrational but purposive in darkly obscure ways that our being can only faintly apperceive but never fully measure, only consciously surrender to.

Advocacy for Creature Humility and Compassion: And, finally, disasters-- ecological, existential, natural--are necessary and inevitable shaping life forces. Consciousness can avoid more of our species-generated varietals but not the foundational necessity of inevitable disaster. What is needed here is an achieved philosophical maturity of compassionate and loving indifference. We can incubate a psycho-spirituality of dark desperation from such a hard reality or we can incubate one of generative light. I have now seen quite a number of people die in the great transition, reaching as it were the end of their pilgrimage in sight of the Gates, where the way bifurcates to the land of Hereafter and to the future of [wo]mankind and its spiritual adventure. You had a glimpse of the Mysterium Magnum.

C. G. Jung [Jung-White Letters, 306] I'm Going to Start Living Like a Mystic

Today I am pulling on a green wool sweater and walking across the park in a dusky snowfall. The trees stand like twenty-seven prophets in a field, each a station in a pilgrimage—silent, pondering. Blue flakes of light falling across their bodies are the ciphers of a secret, an occultation.

§ I will examine their leaves as pages in a text and consider the bookish pigeons, students of winter.

I will kneel on the track of a vanquished squirrel and stare into a blank pond for the figure of Sophia.

I shall begin scouring the sky for signs as if my whole future were constellated upon it.

I will walk home alone with the deep alone, a disciple of shadows, in praise of the mysteries.

Edward Hirsch 169 Even when we don't desire it, God is ripening.

Rilke

Brief extended Bibliography n Paul Bishop (2002). Answer to Job: A Commentary. London: Routledge. n Corbett, Lionel (1997). The Religious Function of the Psyche. London: Routledge. n Edinger Edward (1995). The Mysterium Lectures. Toronto: Inner City. (1997). The New God Image. Wilmette: Chiron. n Gollnick, James (2000). Development of the God-image in Carl Jung's psychology and spirituality. Plenary Presentation: Society for the Scientific Study of Religion; Houston: http://www.wlu.ca/ ~wwwpress/jrls/sr/issues-full/30_2/gollnick.html n Grotstein, James (2000). Who is the Dreamer, Who Dreams, the Dream? Hillsdale: N.J.: Analytic Press.

n Heisig, James (1979). Imago Dei: A Study of C. G. Jung's Psychology of Religion. Cranbury, NJ: Associated University Presses. n McNeill, J. T. (1951). A History of the Cure of Souls. New York: HarperTorchbooks n Raff, Jeff (2002). Healing the Wouned God. York Beach: Nicolas-Haye.

(2000). Jung and the Alchemical Imagination). York Beach: Nicolas-Haye. n Donald Sandner and Steven Wong, eds. (1997). The Sacred Heritage. New York: Routledge. n David Sdgwick (2002). Answer to Job Revisited: Jug on the Problem of Evil. San Francisco Jung Institute Library Journal 21. Number 3(2002), pp 5-21. • J. Marvin Spiegelman. C. G. Jung’s Answer to Job: A Half Century Later. Journal of Jungian Theory and Practice. Vol. 8 Number 1. • Ann Belford Ulanov (1999). Religion and the Spiritual in Carl Jung. New York: Paulist Press • NOBODIES FAULT BUT MINE BY JOAN OSBOURNE