is Carl Jung's autobiography Memories, Dreams, Reflections, another, his book creation of dreams, and I could easily credit him with the necessary superior. MEMORIES,. DREAMS,. REFLECTIONS by C. soundofheaven.info RECORDED AND EDITED BY. Aniela Jaffe. TRANSLATED FROM THE GERMAN BY. Richard and Clara. Free download of Memories, Dreams, Reflections by Carl Jung. Available in PDF, ePub and Kindle. Read, write reviews and more.
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Memories, Dreams,. Reflections by C. G. Jung. Recorded And Edited By Aniela Jaffé. Translated From The German By. Richard and Clara Winston. REVISED. G. Jung Memories, Dreams, Reflections by C. G. Jung Recorded And Edited By Aniela Jaffe Translated From The German By Richard and Clara Winston. Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page Page Page Page Page Page Page
But for Jung, all experience was filtered through the psyche, preventing any type of transpsychic experience. There is some evidence [Brookes, ] that Jung perceived even the physical world to be a particular manifestation of psychic energy. Thus, we never have direct—that is, transpsychic or apsychic—experience of anything. As stated by Sorajjakool , there can be no knowledge without sensation and therefore all we can know is not the thing-in-itself noumenon but that which we perceive through sensations phenomenon.
We can never know the real thing, but only what our senses tell us. All we perceive are sensations of the thing-in-itself, but never the thing-in- itself. This is an accurate portrayal of the epistemology evidenced in MDR, but, with all due respect to Dourley, I do not think this epistemology leads necessarily to a rejection of a transcendent reality or a transcendent God. Much attention is paid to his relationship with his parents, and an entire chapter is devoted to his doomed relationship with Freud.
But his wife is mentioned only once, in a footnote Jung, , p.
He does not report in a substantial way how other psychologists and thinkers influenced his work. Neither does he mention the childhood trauma of sexual assault at the hands of a trusted older man Smith, , p. Yet we know he was deeply influenced by others, as evidenced by the large number of letters he wrote to colleagues in order not to be isolated von Franz, , p. Inner events were clearly more important to Jung than external events or relationships Smith, , p.
The social construction of religious and spiritual beliefs is largely unexplored by the psychology of religion, and, written differently, MDR might have contributed important material to this line of inquiry.
Christian tradition, however, has always af- firmed vocation as something to be discerned in community. It is fair, I think, to compare individuation to the theological construct of vocation. Both are a calling to genuine selfhood [Smith, , p. The internal psychological community.
It is a recognition of the infinity that stretches far beyond our understanding, of the powers that lie outside our comprehension and control. It is, then, also an attitude of humility and of awe. I believe two challenges are primary: Recognizing and incorporating the shadow, that dark side of ourselves and of God that we do not like to own, is a priority in Jungian psychology.
The result is a tension of opposites that helps to keep us in balance by making it difficult for the shadow to erupt from unconsciousness and upset our journeys. I am reminded of this need to incorporate the shadow as I listen to debates about homosexuality in my own denomination and as I practice and encourage the use of brief approaches to pastoral counseling.
When we are not aware of what lies in the shadow, we can find our progress impeded for no obvious reason. Jung calls the church and its members to incorporate the hidden and upsetting aspects of their beings.
Jung calls us to be open to God in unexpected ways. It presents meaningful challenges to theological thinkers. It is also an im- portant, though limited, model for pastoral psychology and pastoral theology as they seek to reshape themselves for service in a postmodern, post-Christian world.
Jungian psychology and religious experience. Moore Ed. New York: Paulist Press. Bock, D. A reply to John P. The International Journal for the Psychology of Religion, 5, 91— American Journal of Psy- choanalysis, 56, — Coward, H. Dourley, J. A strategy for a loss of faith: Inner City Books.
Journal of Analytical Psychol- ogy, 40, — The International Journal for the Psychology of Religion, 5, 73— Response to Bock and Coward.
The International Journal for the Psychology of Religion, 5, — Drake, C. Jung and his critics. Segal Ed. Garland Publishing Inc. Evans, R.
Dialogue with C. Praeger Publishers. Glaser, G. Coming out as sacrament. Louisville, KY: Westminster John Knox Press. Halligan, F. Jungian theory and religious experience. Hood, Jr. Birmingham, AL: Religious Education Press. Jung, C. Memories, dreams, reflections. Jaffe, Ed.
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