Quadrant: The Journal of the C.G. Jung Foundation
A Religion of One's Own: A Public Talk and Conversation at The Garrison Institute —Thomas Moore & Kathryn Madden
KATHRYN MADDEN: I'm going to ignite our ritual by lighting a candle. I'm now going to introduce you to a man who doesn't need an introduction, Thomas Moore. [Applause]
THOMAS MOORE: Well, good evening. I thought what I might do is summarize 20 books in about 10 minutes for you. I'm going to talk very fast. [Laughter] I would like to squeeze this work together for us, briefly, for our conversation later. Being in this kind of this environment is very familiar to me. I spent the years from when I was 13 to 26 or 27 in a monastery. And it looked very much like this. So I assume tonight when I go to bed I'll have some nightmares—I mean I'll have some dreams [laughter]—wonderful dreams of remembering that experience. It was good and bad. Mostly good.
But what it did was it left me with a number of things—a classical education, a concern for working with people, and a very, very strong interest in the spiritual life. And when I left the religious order I was in, I began to try to find my way, and I ended up a Syracuse University studying religion. And I want to just tell you a word about that because it's relevant to understand what I'm talking about.
I was studying religion, I studied the world's religious traditions. I focused on a few. I did a depth study of Greek spirituality—often called Greek mythology, but I like to avoid that word—Greek spirituality, Native American traditions, Zen Buddhism, a little bit of Sufism. So that deepened my sense of what religion was about. But we also studied literature, art, music, and also depth psychology—Freud, Jung, and others. All of this together in one big ball—no breaks between them.
This is what I really love. I like to put together a deep approach to psychology, to our emotional life, our relationships and so on, with our spiritual life—including all our spiritual traditions—they all have something to give us. If you have not explored several traditions, you're trying to make it through this world without enough equipment.
I also want to say—and this will lead toward the end—that my own Catholicism was deepened and intensified by my experience not on- ly of many spiritual traditions but also my study of psychology—depth psychology—and a deeper participation and appreciation of the arts.
So I practiced psychotherapy for a while. And in talking to other therapists I realized that what I was doing was different from what they were doing. So I decided to write it up in the book called Care of the Soul. That's what that was about...
Borders and Belonging: Archetypal and Ecological Aspects of "Home" in Homer's Odyssey — Bonnie Bright
The legendary Greek story of Odysseus contains deeply archetypal images of exile and homecoming. In the process of discerning home, we discover that the boundaries we establish in order to feel safe, or to maintain the status quo, create the shape of our lives. These boundaries are dynamic, alive, and constantly shifting, and when they are defended, crossed, or penetrated, something changes. Disorientation resulting from the loss of memory of place, tradition, or ancestors can be devastating, while creating space for memories and reflection is conducive to witnessing an ecology of the self in which consciousness around longing can bring us into right relations with nature, earth, and "other." As we learn through Odysseus, interdependence, the hunger for connection, and the process of coming home can result in regeneration of self and constant new knowing.
Towards A Science of Gnosis: Intimations of An Imaginal Theory of Knowledge — Kiley Laughlin
The publication of The Red Book (2009) has provided a better appreciation of C.G. Jung's use of the imagination while exploring the unconscious. The imagination seems to have its own way of knowing that informs Jung's active imagination, Henry Corbin's mundus imaginalis, and the Islamic notion of ta’wil. Jung's notion of a collective unconscious coincides in a number of ways with the mundus imaginalis. Corbin's rendering of the mundus imaginalis and Jung's collective unconscious seem to intimate a return to the root metaphors of human experience. All of these ideas suggest that image is essential to the formation of knowledge.
Acknowledging, Moving Toward, and Transcending Psycho-physiological Angst During A Paradox of Conflicting Desires — Mathew Gildersleeve
The work of a number of philosophers is utilized to clarify some psychological issues that can arise during a conflict of intrapersonal or interpersonal desires. The work of Deleuze, Freud, Jung, Heidegger, Hegel and Nietzsche is referenced to provide a conceptual framework as to how mental disturbances may appear when unconscious desires are left unresolved. The phenomenal experience of a conflict of desires can be unconcealed in moments of un-readiness-to-hand and from the awareness of the psycho-physiological experience of stress or angst. I argue that it is fundamentally necessary to embrace Nietzsche's idea of the "will to power" to overcome these difficulties and to achieve personal individuation and authentic well-being. A detailed theoretical example of the process involved in the resolution of a conflict of desires through self-transcendence is specifically informed by the ideas of Nietzsche and Jung.
Book Reviews — Beth Darlington, Review Editor
Reviews by Thomas Eisner, Jeffrey Rubin Morey, and Sandra Geller
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