HUMAN WHOLENESS IN LIGHT OF FIVE TYPES OF PSYCHIC DUALITY

Abstract. Five types of psychic duality are distinguished: bipolarity, bimodality, contrariety, dualism, and the coincidentia op–positorurn. Bipolarity is the basic division of the psyche into egoic and nonegoic (physico–dynamic) poles. Bimodality is the division of egoic functioning into active and receptive modes. Contrariety is the division of the nonegoic sphere into opposing sympathetic and parasympathetic systems. Dualism is the organization imposed upon the bipolar structure by primal repression. And the coincidentia opositorum is the condition of psychic integration that would emerge were dualism to be transcended and the bipolar structure (together with the bimodal and contrarietal structures) unified into a higher whole.     

Toward the Source of Thought: Insights from David Bohm on a Sustainable Future

Abstract

This article explores insights of physicist David Bohm on the source of thought and the creative intelligence that emerges from this source. It highlights a link that Bohm sees between this creative intelligence and the crises of our age, including environmental degradation, hunger, poverty, and climate change. It describes how creative intelligence gives rise to fresh “generative orders which may open us to new ways of thinking, new possibilities and a fresh lens for experiencing, appreciating, and respecting life.     

Chapter 8: “Always Green and Full of Sap”: Facilitating Wholeness in Aging

SUMMARY

Wholeness in aging is difficult to define, especially in the face of physical disability or catastrophic illness. How one meets the challenges of aging depends upon numerous physical, emotional, and spiritual factors. Rehabilitation may play an important role in restoring wholeness to those with physical disabilities. Likewise, a physical fitness program may lessen some of the effects of aging, helping the older person maintain a higher quality of life. The lived theologies of the older patients and their caregivers also interact, providing an important ground of connection in rediscovery of wholeness as well. Ultimately, our most important role as healthcare providers is to help our older patients regain and maintain this multidimensional wholeness even in times of physical challenge.     

Desert wanderings: pathways for whole, broken and shattered psyches

This paper challenges an implicit assumption of analytical psychology that centred, mandalic images express psychical wholeness in an optimal fashion across cultures and eras. I suggest that liminal, bardo-like eras, such as our 'post-modern' one, constellate complex, antithetical and ec-centric images, which are process-oriented and which encompass wholeness and fragmentation, conjunction and disjunction, thus holding and expressing actual individual and collective experience. In our era, we inhabit unfolding states of wholeness, brokenness and fragmentation. Images of wholeness, emerging spontaneously from the unconscious, may reflect part or all of these contradictory realities. Examples of such antithetical Self-images are developed from the ancient midrashic traditions of the rabbis; from Jung's contemporary exposition of Pauli's 'world-clock' dream; from Kepler's discovery, at the dawn of modernity, that the planets circled the sun in ellipses rather than circles; and from a clinical illustration.     

Children growing whole

This essay focuses on wholeness as a spiritual condition, particularly as it applies to children, so that we can nurture it in them. After a brief introduction to wholeness and its spiritual nature, the essay looks at how adults can nurture wholeness by example, then at how that nurturance might adapt appropriately as wholeness develops in children as they grow from infancy on. The essay concludes that although outcomes of adult interventions in children’s lives are never certain, efforts to nurture the whole child often have good results.     

New Grounds for a Re-Union Between Science and Spirituality

Science is recovering its basic mission of making sense of the world. As a search for meaning it is similar to spirituality. The difference between science and spirituality is not in the end they seek, but in the way they seek it. Science uses rational thinking in analyzing and interpreting what experience and experiment discloses, whereas spirituality combines experience with the immediacy of an intuition that speaks to a reality that underlies the world conveyed by the senses. In our day science and spirituality, the great streams of human endeavor, are on a converging course. They share the realization that the cosmos is not a domain of unconscious matter moving about in passive space; it is a dynamic, self-evolving whole, integral at all scales and in all domains. This convergence is important in itself, and it is also important in regard to its consequences. On the one hand it tells us that our intuitive insights about the nature of life and reality are not illusory: they are confirmed in their essence by cutting-edge science. On the other, it offers motivation for entering on a positive path to our common future because wholeness is a defining characteristic of the kind of civilization that could overcome the problems created by the mechanistic manipulative rationality of today's dominant civilization.

     

Approaching Religious Guidelines for Chimera Policymaking

Recent developments in the use of cow egg cells to clone human somatic cells, and the grafting by researchers at several universities of human neurons into mice, bring the notion of the chimera, a mixture of several living organisms, from myth into reality. In his article “Cross‐Species Chimeras: Exploring a Possible Christian Perspective,” Neville Cobbe considers the religious arguments overlying the creation of human‐nonhuman chimeras. In my commentary I focus on the distinction between germline‐ and tissue transplant‐related chimeric techniques implicit in Cobbe's essay and argue that the former poses more serious moral difficulties than the latter if the chimeric product is brought to term. The substantive view of the imago Dei, or image of God, serves as a scaffold by which to judge the permissibility of chimera creation using stem cell and other tissue implants. While useful for judging the rights of such artificially generated beings, I argue that specific criteria such as proportion of tissue uptake, mental capacity, and adherence with the organism's telos are more appropriately considered within a composite image of the living being reflecting its unique integrality. Human co‐creativity with the Divine will inevitably prompt attempts to generate medically useful chimeras. Religious dialogue, combined with the categories of religious moral argument appearing in Cobbe's essay, will help to establish the outline of feasible policy guidelines addressing the complexities inherent in the creation of chimeras.     

“Working with Couples: Satir and the Tao,”

SUMMARY

One of Virginia Satir's greatest gifts to the world was the use of herself as an instrument of healing. By daring to use all of her-self-body, mind and spirit-the connections Virginia made with others were warm and real. Besides being authentically caring, Satir worked out of a pluralistic and comprehensive theoretical base to individualize each intervention. By co-creating strong, trusting relationships she inspirited others with her own life-force energy, and enabled them to become more fully human. Able to put her own ego needs aside, Virginia modeled how to join common sense with a sense of high purpose.     

INCOMPLETE KNOWLEDGE AND THE CHANCES OF A CONSTRUCTIVE MASTERING

In spite of incomplete knowledge we are permanently forced to act in complex real-life situations. First, a modern concept of information, the non-trivial transition from information to knowledge, patterns of missing knowledge, and the concept of perspective notions are studied. The main sections review some guidelines for action under incomplete information. A modern view of the concepts of holism and wholeness reveals that (in contrast to some critics) general system theory does not require any metaphysical assumption or previously accepted worldview. The concepts of holism and wholeness, as well as general system theory, are well-founded, even under strict criteria.