Jung on Christianity (Encountering Jung) by C. G. Jung

By C. G. Jung

C. G. Jung, son of a Swiss Reformed pastor, used his Christian heritage all through his profession to light up the mental roots of all religions. Jung believed faith used to be a profound, mental reaction to the unknown--both the interior self and the outer worlds--and he understood Christianity to be a profound meditation at the which means of the lifetime of Jesus of Nazareth in the context of Hebrew spirituality and the Biblical worldview.

Murray Stein's advent relates Jung's own courting with Christianity to his mental perspectives on faith typically, his hermeneutic of non secular inspiration, and his healing perspective towards Christianity. This quantity contains huge choices from mental method of the Dogma of the Trinity," "Christ as a logo of the Self," from Aion, "Answer to Job," letters to Father Vincent White from Letters, and plenty of more.

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He worked as a clinician, initially at Worcester State Hospital and from the early 1940s onward in private practice in New York. In 1947, with the assistance of the anthropologist Clyde Kluckhohn, Róheim conducted fieldwork among the Navajo. fm Page 32 Thursday, October 14, 2004 10:24 AM 32 ∑ Psychoanalytic Approaches to Myth his wife Ilona (Devereux 1953a; La Barre 1966; Robinson 1969; Muensterberger and Nichols 1974). THE CULTURAL CONTEXT OF SYMBOLISM Róheim was a classical psychoanalyst who took for granted the psychic unity of humankind (Róheim 1950, 435).

118) was responsive to the fear of sexual predation by women. Róheim consolidated and extended his previous contributions in The Riddle of the Sphinx (1934). It was methodologically necessary to acknowledge the adequacy of ontogenetic interpretations of cultures in terms of individual developments. There was no need to indulge speculations regarding prehistory: If we attempt to derive the specific traits of individual cultures from the infantile experience of the individuals who live in these cultures, we must admit the possibility of describing the origin of culture in general in ontogenetic terms, that is, of deriving it from a specifically human form of childhood, from a permanent, universal, and at the same time historic, cause.

Dreams are limited in what and how they are able to portray. The dream ideas are rendered as pictorial imager; it is not possible for dreams to portray negation; and so forth. So too, Abraham contended, the construction of myths as narratives limits the devices that they may use to express their ideas. For example, the relations “as/if ” and “either/or” are expressed by similar devices in both dreams and myths (p. 195). “There is, however, one difference: the dream takes the form of a play, whilst the myth takes epic form” (p.

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