Ontology and Spirituality: A Jungian Perspective

Rationality is very seductive. With our cognitive ability we are tempted to explore the world and reality. We hypothesize and theorize and we acquire the confidence that through this avenue we can capture reality. Nature however ignores our attempt and moves on leaving us in the despair of alienation. Jung invites us to move beyond our desire to capture reality. Jung invites us to the art of listening because nature seeks to direct. And the direction seems to point, suggests Jung, toward the path of spirituality.     

consulting the oracle

Abstract

Is it possible that even logic is not logical? Is it possible that our current belief in a rational and material world is no less a subjective point of view than any other mystical faith? Kurt Gödel in mathematics and Carl Jung in psychology independently established the limits of rationalism half a century ago. Yet the profound implications of their work for our own currently changing world view are not well understood. In this essay, Robertson introduces us to some of the basic themes that underlie the life works of both Gödel and Jung. These themes lead us to a new and startling comprehension of the paradox of self-reference and the limits of rationalism that are inherent in the way we construct our conceptions of reality.     

C. G. Jung’s Influence on Art Therapy and the Making of the Third

Art therapy and the image are active approaches to address the analytic third, an idea that was mentioned by C. G. Jung in the Psychology of the Transference, but was first experienced by him as described in The Red Book (2009). Jung’s art-making was an impressive lifelong affair that relied upon mixed media, making it reasonable for us to consider Jung as the father of art therapy. Prior to the 1913 publication of Symbols of Transformation, Jung visited America for a second time; on this visit, the Jungian analyst Beatrice Hinkle introduced Jung to the Greenwich crowd. Among the noteworthy artists and activists were Margaret Naumburg and Florence Cane, who later established the field of art therapy in the United States. Despite the tension created from the Freud–Jung split, Naumburg and Cane were deeply influenced by Jung’s theoretical ideas, initially via Hinkle, with whom they analyzed for three years. Requiring a safe passage for the birth of art therapy, Naumburg navigated an independent third way, but drew from many of Jung’s already established ideas to formulate her research and educational approach. Because the historical details surrounding the development of art therapy in America are being stitched back into an art therapy education, Jung’s early clinical insights regarding specific theoretical ideas gain visibility and respect. This overview acknowledges that analytical psychology remains a powerful and integral building block in the field of art therapy and offers relevant resources for theoretical and clinical formulations when working as an art therapist.     

Uroborus: A Review of Jung's Thinking on the Nature of the Psyche and the Transformation of Libido

For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections.     

Lift Up Your Hearts: Humour and Despair in Later Life

SUMMARY

According to Erikson, the homework of later life is integrity versus despair. The work of integrity is difficult, especially when faced with loss and grief, with the pain, suffering and anxiety that often accompany later life. However, it is also the case that humour accompanies the ageing process, and that elderly people laugh at all things associated with ageing right through to death. This paper explores the relationship between humour and despair in the task of integrity. It does so from the work of Kierkegaard, who argued that despair is a sign that we are spiritual beings. Humour comes from our responses to despair–either as giving in too easily and not attempting integrity at all, or as a willful defiance and denial of this task. Ageing humour is used to illustrate Kierkegaard's argument. Humour is then shown to function in various ways. It raises our sights when we too easily retreat into our perishing bodies. It earths us when we attempt to get too spiritual, and it gives us a glimpse of the larger framework of God's future out of which we are invited to live, and to “lift up our hearts.”     

The I Ching as a Potential Jungian Application: History and Practice

Swiss psychiatrist Carl Jung had a lifelong interest in the I Ching after discovering it in 1919. Jung’s interest in the I Ching is arguably more practical than purely theoretical or intellectual, and references to I Ching divination appear frequently in his various publications, seminars, letters and clinical practice records. After a few observations on the history of the study of the I Ching in China, the author categorizes Jung’s three uses of the I Ching as physical use (to preview future potentials of outer reality), psychological use (to reveal one’s psychological state), and psychical approach (to engage with the divine through “神”[“shen”, spiritual agencies]). Finally, the author discusses the current Jungian engagement by demonstrating clinical cases in contemporary times. Some Jungian analysts practise I Ching divination to obtain insights into the physical and psychological state of therapeutic relationships and for personal development. This paper is a historical and critical engagement of the Jungian practice of I Ching divination.     

Jung's reflections on self-healing

Not long before his death on July 17, 1998, Edward Edinger asked me to draw together a book of quotations by Jung on religious themes. Edinger's image was that of a thin, leather-covered book containing spiritual uplift and consolation, that one might carry around in a pocket or purse: a “vademecum” or “enchiridion,” as he termed it. It was a project he had begun by collecting quotations from Jung's Answer to Job and Letters. Always fond of “giving the last word to Jung,” he then employed those quotes to conclude Transformation of the God-Image and The New God-Image, respectively. But he lacked the energy, he confessed, to complete this project

The Vademecum which, I hope, resembles what Edinger had in mind-is now nearly complete. It is tentatively entitled, Jung on Soul: Quotations on Religious Themes. The following excerpted chapter is entitled “On Self-Healing.” The other topical divisions are: First Principles; The Inner Life; Consciousness; Good and Evil; The Paradoxical God-Image; Individuation; Continuing Incarnation; Psychology and Christianity; Old Age, Death and Beyond; Community, Society, Culture; Civilization in Crisis; Love and Sex; Parents and Children; Healing; Analyst and Patient; C. G. Jung: Personal; and From Jung's Answer to Job.     

Darkness Into Light: The Dream Journal of an Addicted Trauma Survivor

The author applied dream work to the case of an addicted survivor of sexual abuse trauma using models of C. G. Jung (1974) and L. S. Leonard (1989). The dreams of the fictional client were then related to St. Teresa of Avila's (1577/1989) classic model for spiritual growth, The Interior Castle.     

Mathematics and Theology: A Stroll through the Garden of Mathaphors

Mathematics has long been considered the language of science and has even been acknowledged as the universal language of the future. Yet mathematics also plays a less-recognized religious role in that metaphors drawn from mathematics (mathaphors) can influence our spiritual perspectives by helping us to entertain new religious ideas and to challenge old ones. Mathaphors are therefore useful tools in matheology (the study of mathematics and theology). This essay explores ten ways in which contemporary mathaphors affect our spiritual lives. Specifically, mathaphors are: changing our metaphors for God; challenging our human role in the universe; helping us accept ambiguity; revamping our understanding of the one and the many; revising our thoughts about free will and determinism; moving us toward pluralistic, multi-world views; pushing the envelope on what consciousness is; altering our expectations for afterlife; offering the hope of a more compassionate future; encouraging faith perspectives that are always incomplete and in process.     

Exploring the Sacred Medieval Psyche: The Flowering of Feminine Mysticism, 1200–1350

Within the writings and teachings of three 13th-century female mystics, Hadewijch of Flanders, Mechthild of Magdeberg, and Marguerite Porete of Hainault, we discover a new beginning in Christian mysticism, where the unio mystico is brought up to a new level of relationship. While simultaneously redeeming and strengthening the feminine, both within the God-image and within medieval Christian society, this new relationship is now characterized as reciprocal, in that the mystic can influence God as much as God can influence the mystic.

Jung suggested that instead of imitating the spiritual techniques of the East, it would be better to find out whether an introverted tendency exists in the unconscious that is similar to this guiding principle so that “we would be in a position to build on our own ground with our own methods” (1958, par. 773). Jungian dream analysis and active imagination are methods of achieving this, and the roots of these methods in the West link back to Christian mysticism.

The similarities between Christian mysticism and depth psychology are numerous, but in particular it is the practice of sacrificing and withdrawing projections from the outer world that allows the internalized libidinal energy to activate the inner God-image. This leads us to the critical understanding that just as the mystics knew that God was within them, so we too in the modern age, thanks to Jung's work, understand that the Self exists within the individual psyche.     

Re-Enchanting the Mind: Oracles,Reading, Myth,and Mantics

Divination and oracular speech reveal a language and a mirror that exist in the mysterious liminal realm between rational thought and the fertile chaos of the psyche, a realm that Jung called synchronicity or unus mundus. The widespread though culturally marginalized interest in this occulted language acts as a sort of strange attractor, drawing us into a place where the “Others” within have a chance to speak. It is capable, in Jung's words, of working “a profound transformation of our thought.”     

Aqua vitae,aqua permanens: dreaming,drowning, swimming and surfing in analysis

In response to the question ‘Who is My Jung?’, this paper describes the profound personal impact of Jung's creative / artistic approach to the unconscious, beginning with my discovery of The Red Book at the age of twelve. Echoing the flow of my own dream‐life, I trace the course of two analyses through the alchemical process of solutio, which began with numinous dreams of tidal waves and plunged us into inter‐ and intra‐psychic analytic relationships that evoked vestigial memories of our first aquatic world in utero.     

Kristallnacht: Experiencing Nazi Germany

Lore Zeller, long-time friend and proofreader of Psychological Perspectives, is a first-time contributor to our journal—or any journal. Lore is also something of an icon at the bookstore of the C.G. Jung Institute of Los Angeles, where she has worked, dispensing books and wisdom, for over twenty years. She is eighty-seven years old. Over the past few years she has translated all of the correspondence from her German-Jewish parents and in-laws after she, her husband, and their two-year-old son fled their hometown of Berlin to seek safety in the United States via England. Within a few years of their escape, both sets of parents had perished in death camps. As survivors in Los Angeles, her husband and she helped found the Jung Institute here.

When she mentioned that she had been working on this paper, it was suggested she send it to us for review. After giving the idea some consideration, she eventually overcame her innate shyness — the results of which can be seen in the riveting story that follows.

Lore Haber Zeller is honoring the memory of her parents by using her maiden name with her married name for this publication. —Gilda Frantz     

Grief's Rationality,Backward and Forward

Grief is our emotional response to the deaths of intimates, and so like many other emotional conditions, it can be appraised in terms of its rationality. A philosophical account of grief's rationality should satisfy a contingency constraint, wherein grief is neither intrinsically rational nor intrinsically irrational. Here I provide an account of grief and its rationality that satisfies this constraint, while also being faithful to the phenomenology of grief experience. I begin by arguing against the best known account of grief's rationality, Gustafson's strategic or forward‐looking account, according to which the practical rationality of grief depends on the internal coherence of the component attitudes that explain the behaviors caused by grief, and more exactly, on how these attitudes enable the individual to realize states of affairs that she desires. While I do not deny that episodes of grief can be appraised in terms of their strategic rationality, I deny that strategic rationality is the essential or fundamental basis on which grief's rationality should be appraised. In contrast, the heart of grief's rationality is backward‐looking. That is, what primarily makes an episode of grief rational qua grief is the fittingness of the attitudes individuals take toward the experience of a lost relationship, attitudes which in turn generate the desires and behaviors that constitute bereavement. Grief thus derives its essential rationality from the objects it responds to, not from the attitudes causally downstream from that response, and is necessarily irrational when the behaviors that constitute an individual's grieving are inappropriate to the object of that grief. So while the strategic rationality of an episode of grief contributes to whether it is on the whole rational, no episode of grief can be rational unless the actions that constitute grieving accurately gauge the change in a person's normative situation wrought by the loss of her relationship with the deceased.     

‘Who am I?’

The dreams and existential questions of those, who came into being in order to replace a dead person, pivot around a central cry: ‘Who am I?’ If conceived, born or designated as a replacement child, such an individual may suffer—even as an adult—from a rarely recognized unconscious confusion of identity, compounded by grief and survivors’ guilt. From before the child is born, the archetypal forces of death and life are joined in a fateful constellation; the soul of the replacement child bears the shadow of death from the very beginning of life. Hope for the replacement child lies in an emergence of true self as soul recreates original life. Analysis can help the replacement child experience a ‘rebirth into true life’, not as ‘the one who returned’, but as a psychologically newborn individual; the path of individuation countering the replacement child‘s identification with the dead. Jungian analysis offers unique concepts for understanding and healing the replacement child; C.G. Jung himself was born after two stillborn babies and an infant that lived only five days.     

Ongoing: On grief’s open-ended rehearsal

Peter Goldie’s account of grief as a narrative process that unfolds over time allow us to address the structure of self-understanding in the experience of loss. Taking up the Goldie’s idea that narrativity plays a crucial role in grief, I will argue that the experience of desynchronization and an altered relation to language disrupt even of our ability to compose narratives and to think narratively. Further, I will argue that Goldie’s account of grief as a narratively structured process focus on the process having come to an end. By contrast, I will propose the idea that grief can be understood as an open-ended rehearsal of our capacity to be alone in the company of an absent other. This makes grief a relational activity that differs from composing narratives about one’s past and about one’s process of grieving. Thus, grief is not primarily a process of recollecting our past narratively; rather, it can be seen as a dedicational activity which involves a future-oriented and open-ended rehearsal of relatedness despite irrevocable absence.     

Ageing Health Care and the Spiritual Imperative: A View from Scotland

SUMMARY

This paper, given as a keynote presentation at the third international conference on Ageing and Spirituality 2004 in Adelaide, Australia, offers a perspective on ageing that makes central and fundamental the spiritual journey. Ageing is not confined to the old. We are all ageing all the time and whilst the imperative of ego integration (Erikson, 1986, 1982) is more pressing in old age, the march of time makes no exceptions. The paper starts with a consideration of the Scottish context and the current interest in Scotland in spirituality and health. Borrowing from the human developmental ideas of Frankl, Jung, Erikson, and Klein, the paper takes the view that we are all spiritual beings, and we are all trying to be successful, integrated reconciled and mature individuals. Ageing and spirituality is relevant to every individual. Successful ageing is fundamentally concerned with the successful self. The spiritual journey is bound up with the search for meaning. Ageing is part of the task of being human and it involves decline and loss. The spiritual journey–search for meaning–is unique to each one of us. The spiritual journey is made evident in the search for the ultimate destination of giving up self, transcending self. Remembrance and routine are methods by which the ageing and the spiritual journey can be facilitated. A successful ageing, according to this perspective, is therefore one that embraces and self-consciously embarks upon a spiritual journey. To take it further–the spiritual journey is bound up with ageing–and further still–ageing is a spiritual journey (Bianchi, 1984). The primary task of ageing is spiritual development. Spiritual development is helped by an appropriate societal context in which ageing as spiritual journey can flourish. This has implications for health and social care services.     

The transcendent function in Spitteler’s Prometheus and Epimetheus

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung’s writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler’s epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung’s book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described – the development of a new attitude towards attitude itself.     

The place of Buddhism in Santayana's moral philosophy

Within the moral philosophy of the Spanish‐American philosopher George San‐tayana (1863–1952), reference to Buddhism becomes an essential feature in his formulation of the notion of post‐rational morality, which is that ‘phase’ of morality which involves an effort to subordinate all precepts to one that points to some single eventual good. Post‐rational morality is synonymous with the spiritual life, an essential feature of which is detachment; and this is why the Buddhists can be said to be the ‘true masters’ of the subject. Santayana's claim that Buddhism “suffers from a fundamental contradiction” can also be seen as an opportunity for us to deepen our own understanding of that philosophy.