The psychology of religion in CG Jung, the Red Book and the unresolved ethical and religious West
Diego Pignatelli Spinazzola
Spread across the spirit of time and then the spirit of the deep (Shamdasani 2009) Jung constantly felt a moral tension of the conflict rooted in Western religious question of good and evil. The religious tension
Jung was felt very early age, and adolescence but that would take the same voltage Jung to explore their religious and personal self-exploration in search of mythical symbolism. Properly
the symbol of the origins of Jung was a major issue, and spiritual "is to be or not to be spiritually" (Jung's Archetypes of the Collective Unconscious, Bollati Basic Books 1977) stressed the theme of good and evil that gripped him.
The desire to free the West from pregnancy weight resulted from the moral conscience for Jung Christian thought was a way of addressing the ethics issue individualistic West.
weighed in fact the doctrine of privatio facie introduced by the Fathers of the Church. This Augustinian doctrine itself was hanging at the expense of what Jung liked to call "coincidence oppositorum" the reconciliation of contrari.Risposta to Job, a late work of Jung will be the subject of headlines and controversy and consensus of theological circles it will not be favorable interpretation Jung's theological concept of a God who reveals himself in terrifying the Old Testament, as a mirror and a shadow of itself is the answer to the condemnation stesso.Cristo Giobbe.Cristo is the Adam of Secundus, which justifies his sacrifice to humanity the punishment of God for the Job.
Christ is to save humanity and to re-evaluate through the redemption of souls and the sacrifice of the cross the terrible act of Yaweh at the expense of Job and in favor of his beloved son, Satan.
In response to Job, Jung examines various issues in the survey that psychological grip the Christian concept of bonum Summun to a god who was none other than terrifico.La same bipolarity is found and Shaivism perfectly in nell'autoctono Bhairava (the terrible) into its opposite and Shiva (the benefits).
But what escapes to the West is not so much conversion of the divine union of opposites. Jung felt that symbolically complexio oppositorum although Western soul which was his intention to dissolve the Complex within the same westward, with those of his own Christian religious ideological premises.
If I may say, Jung was looking through the identification of ethical-religious conflict of the West, to free his soul from those same premises dualistic ran aground. Talking
Aion and Answer to Job, you can also read in Jung, the argument in favor of Christian doctrine since its beliefs, its religious soul, he felt deeply rooted in the Christian tradition with the same premise occidentale.Ma and the subsequent introduction of Alchemy Mater, which turns out to be a fundamental opus Jungian hermeneutics and the process of integration of the symbols in the dream-building in the synthetic method, Jung intends to innovate the interpretation of opus divinum Christian symbolism as in dela transubstantiation (Psychology and Alchemy Op 12 Bollati Basic Books reprint 2006).
In the psychology of kundalini yoga, the 1936 Conference, (Shamdasani 1996) brings together Jung all'indologo Hauer a masterful lectio on Indian psychology treated in the psychology of the unconscious. The premises are quite different, however, since yoga Leste has not never split it split the divine entities but has arranged interacting territories as in the legend Vedic, so that the demons, Asuras are relatives of the gods (Sura) and alternate with the eternal struggle between good and male.Ma alienation and expulsion of evil in this terrifying, scrap numinous, magical and occult ' Western man has unquestionably led to a radical separation of good and evil with the onset of the sensitive issue of original sin advocated by the Fathers of the Church. Following
alchemy by Zosimus, Bohme to Paracelsus, Jung claims the medicine with the catholic medicatrix philosophorum of lapis. Giacchè then the dual aspect of philosophic Mercury Mercury is a panacea or duplex alchemycum opus, this act of redemption of Spirit from matter is well known to Jungians. Jung
following approaches to the philosophical premises of the East in particular through rich alchemical terminology with its accompanying philosophical speculation and try to heal tensions over the Western or loosen the contradictions between the symbolic ricongiungione questione.Il sign in as a mediator of significance will be the bridge to this expectation ricongiungione and this renewed awareness, dropped from the shackles of dogma of the Church. It has really emptied out and supported the pre-Christian and pagan symbols representing an ancient soul of the West, almost completely hidden from operating a Christian, and awakened from time to time only by the recognition of luciferno, Dionysus, the ancient pre-Christian and its occult power on the conscience. The liturgy will promote the Mithraic bull sacrifice, but Aihm downgraded from a primitive Christianity, which seem Mithraism stood in astrology from an ancient archetypal symbol solar (op cit in Coumont Jung, libido, Symbols and Transformations, Newton and Compton 2006 Rome) . If nothing else is the same issue that migration from 'Oannes, Ichthys the Babylonian, the Egyptian traces the Toth, the mythical tale of Horus-Osiris and the child of God, the Roman Attis and Adonis, Helios, the Sol Invictus of the Romans to reach a broader and more complex componential units in the historical Jesus Christ (Aion: Researches on the symbol of the Self., Bollati Basic Books, 2005). The path
dell'Ichthys Babylonian, the first bearer of revelation, is fulfilled in the appearance and the passion of Christ crucified hooked all of his psychic (Aion: Researches on the symbol of the Self., Bollati Basic Books, 2005). Do we have long been underestimated archetypes for not fully comprehend the message more conclamante who reveals it: the archetype of the Self.
Jung had introduced in his theory empirically quest'archetipo as a process of individuation. It 's the cross that serves as a mediator and archetypal symbol for this transubstantiation by his son to the father (pater et filus) with the addition of the holy spirit. This vision will prove to be a firm belief in the authenticity of Jung new premises that have nothing to do with a purely or exclusively Christian ideology (Aion: Researches on the symbol of the Self., Bollati Basic Books, 2005). Conditions are leading to a waiting Jung relativization Western soul split between two instances: the good and evil, consciousness and the unconscious. The new brokerage will propose a dialectical link between the instances previously opposed and separated from the moral consciousness of sin. It is to recognize that the dogma of original sin, the old trick of the fathers of the Church, is nothing more than an institutionalization of patriarchal consciousness through repression of hypertrophic dominant and dynamic components emotive.La castration father's notes in subsequent repression of the dynamically-emotional components as well as Erich Neumann points out exhaustively in the History of the Origins of Consciousness, (Neumann, publisher Astrolabe 1978). So perhaps explains the contemporary issue that is affecting both the Church and pedophile priests and Catholics sull'orda, now discredited by the media, but to appreciate and intent to re-evaluate propagandistically the Church at every opportunity with the winning weapon of profuse rhetoric over the masses.
The archetype of Christ, however, claims far dogma. And 'certainly for the serious scholars and Jungian myth, a metaphor for the death of the hero who redeems through the symbolic container that revolves around the concept of good and evil, death, mystery, and if we resurrezione.Ma cast a quick glance at the ancient mysteries of death and rebirth pre-Christian and pagan, we find those same premise that the Church has dogmatically expelled from the human psyche occidentale.Un universe of symbols we expected, but the irrepressible desire to look to the light of beyond the horizon has moved away from the dark unconscious of the darkness and mystery that all pervadeva.Questo mysterium lives and reproduces itself behind the well-known Jungian background psichico.E the religious dynamics of the psyche and their native psicopatogenesi revealed in individual .
conquering that mysterium tremendum et fascinans we expelled the gods and we have returned to a pantheon now divided soul of the West. The relativization
and instances of mental complexio oppositorum for Jung was a major issue.
What the historian of psychology of religion Sonu Shamdasani's Jung defines the private opus, the Red Book (Shamdasani 2009) was a Swiss psychologist for the same question privata.Il his personal religious coping as an attempt at resolution of Western dualism. Through conversation with mythical entity that appeared on the horizon psychic, first with Philemon, then Salome, then Elijah and finally with the Abraxas god / satan toad array medieval alchemist, Jung travels the path of his active imagination marked by events that will put you in the sight of the gods. And it is making fun of them that Jung wins temporarily ethical and moral and regain his soul falling in uncertainty.
nekya This is for Jung a trip to Hades, a soul and a grab to regain a prominent place among the heroes demigods. The deification of Jung in the Red Book is in identification with Christ in death and resurrection of an ego that will serve to dynamis Jungian individuation process. That's why reading the Red Book is a reading of philosophical hermeneutics of dialogue and personal suffering psychotic Jung, but of fundamental importance and invaluable are its preconditions etiche.Non is no coincidence that in the epilogue, Jung face to match the white snake the black face and speak the same Christ before Philemon, his messenger, and driving when crossing psychopomp Jungian Hades.
Dialogue with Salome and the prophet Elijah's father, proposes in the Red Book of Jung the dialectical tension between eros and logos. This tension attacked Jung overwhelmed by his passions that escape the logic and the reasoning of the scientist and diligently guided but it led to a moral conviction, sommum bonum to the philosophical question of ethics and Jung.
In conclusion, it seems that postulating the premises of his ouvre, the Red Book and what will be a broad philosophical and theoretical speculation, Jung has been constantly concerned to resolve the ethical issue of the West from that same premises, and enriching them with the Eastern philosophical contribution in which the division between good and evil does not seem too rooted it in context as to the West. Haunted by a sense of original sin, from the expulsion of Adam from Eden, the roots of this self-consciousness, however, appear to be the post-Jungians a natural process of consciousness (Hollis, The Eden Project) then ended in matrimonium and perfect union sizigiale.
But it would be the case even for Jungians to bring this complexio oppositorum syzygies of sacred union, a true representation of the self.
Through this process the ego and represents another step towards identifying the open.
So even mythical figures surrounding Jung in the Red Book are mysteriously different to say with Marie-Louise von Franz. The next, who yearns to speak is the very soul Jung claimed that those in attendance, and indigenous mythical content of his creative psyche.
The radical division between good and evil advocated in original sin has expelled almost definitely more mysteriously, by the overwhelming power quell'insorgenza numinous occult, but also sacred, magical and terrifying luciferino.E 'the same root in the underworld of the psyche that is speak on it and is to reveal the many manifestations of the soul.
Maybe Jung was never released to the bottom of the moral tension and religious dualism that felt like a cathartic urgency of his deepest self but at least its premises preziosisimi empirical contributions and innovations have led to the recent field of depth psychology and the zeitgeist of its time.
References:
E. Neumann, History of the Origins of Consciousness, Astrolabe Ubaldini
Publisher 1978 Rome.
E. Neumann, The Great Mother: the phenomenology of the unconscious configurations
female; Astrolabe Ubaldini-Rome 1981.
CG Jung., Selected writings, edited by J. Campbell, Red Edizioni Milano
2007.
CG Jung. , The archetypes of the collective unconscious, Bollati Boringhieri
Torino, 1977.
CG Jung, Psychological Types, Newton Compton and publishers Rome
2009.
CG Jung, The psychology of the unconscious, and Newton Compton
publishers Rome 1989.
CG Jung., Libido, symbols and transformations, Newton Compton Editori
2006 Rome
CG Jung. , Aion: Researches on the symbol of the Self. , Selected Works Vol 9 **,
Boringhieri Bollati, Torino 2005.
CG Jung. , Psychology and Alchemy in the Works Vol 12, 2006 Torino Bollati
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seminar held in 1932.,
edited by Sonu Shamdasani, Bollati Boringhieri Torino 2004.
J. Hollis., Eden Project. The issue of investment in the heavenly
couple relationships and in society., Zephyr Editions 2002.
