Jung, the trickster writer, or what literary research can do for the clinician

This paper aims to show how literary scholarship can contribute to clinical debates by offering different methods of reading and interpreting works by Jung. Firstly, as texts form much of the means by which Jungian ideas are transmitted and worked upon, literary research offers methods of examining the way we read for authority and orthodoxy. Secondly, it is invaluable to look at the way in which Jung actually wrote. Jung portrays a dynamic psyche in action in his writings. His works are not only about a creative archetypal psyche, they enact and perform this creativity in the way in which he uses words. The rich playfulness demonstrated in The Collected Works is an example of a writer as a mythmaker of the psyche, one who absorbs unconscious creative energies into his writing in ways that dissolve modernity's cultural boundaries of science and art. In addition, the aesthetic component in Jung's writing is not a decoration of his ideas. Rather, his 'literary' qualities are themselves forms of argument about the fragile state of modern subjectivity. Using his essays on 'Synchronicity', and the 'Trickster', the paper will show these works to be responses to three related crises that still face clinicians and scholars today: the problematic role of the hero myth as an individuation narrative, the nature of 'science', and the crisis of western modernity itself in desperate need of psychic healing. The paper will show that where writing on synchronicity aims to individuate science by adding a 'feminine' Eros to its Logos biases, the Trickster essay is designed to ameliorate modernity by providing frameworks to make visible marginal or excluded material. In these works Jung tries to rejuvenate the modern world by re-connecting traditional symbolic systems with the psyche through myth as a language of psychic relating.     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Is a New Consciousness Emerging? Reflections on the Thought of Ibn ’Arabi and the Impact of an Integral Perspective

Every era embodies a perspective or worldview. In a time of profound change, what is the worldview that describes our current era? At the frontiers of the culture an integral way of thinking has started to form. An integral model looks to incorporate and embrace knowledge into a unified framework, and to cast a new light on the transformational processes that are at work both in human consciousness and in the culture. Evolutionary principles such as directionality and the ceaseless movement toward increasing complexity and wholeness have influenced not only science, but now also psychology, culture, and spirituality. As we look back at the stages of our development in history with an ever-sharper lens and contemplate our present and our future, we ask: is a new consciousness emerging as we transition to an increasingly inclusive and holistic worldview? This article reviews some of the ideas of thinkers such as Ken Wilber, Jean Gebser, Michael Murphy, Teilhard de Chardin, and Sri Aurobindo, and suggests further ways of advancing integral thought by reviewing the work of one of the greatest early integral thinkers, Sufi mystic and spiritual giant, Muhyiddin Ibn ‘Arabi, and his teachings on the Logos as a principle for emergence.     

"The End of all our Exploring" in Science and Theology

Abstract. The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none.     

When distorted logos are recognized as original? The role of the DRM procedure in detection of immediate and delayed consumers’ errors

IntroductionTo deal effectively with the market, one must create a distinct logo from competing logos. However, it is not uncommon that similarities between logos of various companies are enough to mislead consumers. This paper shows how the DRM paradigm as well as prototype theories can be used to investigate correct and erroneous recognitions of distorted familiar and unfamiliar logos in short- and long-term memory.MethodThe modified hybrid DRM procedure was adopted to test brand images that were distorted but perceptually similar. Participants performed the experimental task in which short- and long-term memory for logos were tested.ResultsThe results demonstrated no difference in memory performance between familiar and unfamiliar logos after a short delay. However, a discrepancy between recognizing both types of logos arose in long term memroy toward more errors for familiar images.ConclusionsThe results confirm that the DRM procedure can be successfully used by marketers as a potential tool in either detecting unfair competition or launching new brands.     

God,Information, and Complexity: From Descriptive to Explorative Metaphysics

Abstract

Information and complexity have become central concepts in our contemporary worldview. On this background, it is discussed in which sense concepts of information and complexity may apply to theology proper. While the inherited axiom of divine simplicity forbids complexity and plurality as features of divine nature, an argument is developed for the presence of information and complexity in divine life. Three forms of information are proposed as relevant for a contemporary concept of God: Information as difference (Information1), information as form and relational structure (Information2) and semantic information (Information3). It is argued that features of these forms of information must be internal to divine life, if God can properly be said to facilitate and value the complex world of creation, to allow embodied creates to participate in divine life, and to communicate with creatures. In this light, the notion of divine simplicity will have to be redefined as the divine self-identity throughout temporal flux.     

SPIRIT AND CREATION

Abstract. The theology of the Third Person of the Trinity, the Holy Spirit, is not only a rather neglected but also a very diffuse subject. The neglect stems from the priority that was given in the early centuries to Christology. The diffuseness of pneumatology may well be a result of the bewildering variety of ways in which “spirit” or “Spirit” (Hebrew ruach, Greek pneuma) appears in the Bible. I attempt to bring the various activities ascribed to the Spirit under one heading, transmission of information, and then to see what can be learned from modern science about the role of the Spirit in creation. I suggest a distinct role of the Spirit in creation, jointly with but different from that of the Logos. Other occasions of a concerted action of Spirit and Logos are seen in the birth of Christ and the eschatological event. All of this leads to a trinitarian definition of creation.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

Places of Information Generation: Bridging Pannenberg’s Logos and Deacon’s Emerging Semiosis

Bridging Wolfhart Pannenberg’s comprehensive twentieth-century systematic theology of Creation and Terrence Deacon’s very thorough scientific account of material and biological development and evolution results in an integrative view of Creation from Trinitarian relationality to biomolecular processes. Pannenberg’s understanding of Logos guides the investigation of the progressive unfolding of forms toward the key construct of information generation which Deacon’s theory of emergence explains as selection dynamics. Modeling both space and form as a place where activity generates information synthesizes Pannenberg’s complementary activities of Logos and Spirit with Deacon’s emergent dynamics and semiosis to develop generative distinctions among a field of systems as a key component of a scientifically plausible theological anthropology.     

SPIRITUAL TRANSFORMATION AS THE AWAKENING OF GLOBAL CONSCIOUSNESS: A DIMENSIONAL SHIFT IN THE TECHNOLOGY OF MIND

Abstract. Great spiritual and philosophical traditions through the ages have sought to tap and articulate the grammar or logic of the fundamental unified field that is the common generative ground of our diverse worldviews, religions, cultures, ideologies, and disciplinary languages. I suggest that we are in the midst of a profound dimensional shift in our rational capacity to process reality, and I seek to articulate the implications of this evolutionary shift to global reason and awakened consciousness for all aspects of our human and rational enterprise. It is clear that we are in the midst of an unprecedented shift in the human condition—a global renaissance that affects every aspect of our cultural lives, self‐understanding, experience, and world making. This evolutionary transformation, when seen through the dilated global lens, has been emerging through the ages on a global scale. I suggest that this advance in our technology of mind is of an order of magnitude that is so radical and comprehensive that the very concept of a person, of what it means to be human, of our encounter with Reality, and of all our hermeneutical arts including the sciences are likewise taken to a higher, global, dimension. I explore this emergent grammar of spiritual transformation to global, dialogic, integral, and holistic consciousness, the global awakening of reason, scientific knowing, and the holistic worldview.