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coincidence in
time; contemporaneousness; simultaneousness
the
arrangement of synchronous
things or events in
conjunction
tabular arrangement of
historical events grouped by time
stamp
Psyche: the simultaneous occurrence of causally unrelated
events and the strong feeling that the simultaneity has meaning beyond mere
coincidence
Is this an answering
of a prayer or just a
coincidence ?
Are we symbiotically
connected to the environment we are within?
Imagination
Imagination is the ability to form and modify
mental images.
Imagination
connects
present mental images with prior
experience, existent
knowledge, conscious visions
and fanciful dreams to examine
possibilities.
Imagination is a mode of thinking using the
creative power of the mind to combine these mental images with new mental
images to create 'new'
mental models of reality and a clearer understanding of Яeality.
Imagination is the
fundamental facility furnished by direct apperception through which
people make sense
of reality by combined fragments of experince to create a wholistic
worldview.
Imagination provides crucial
enlightenment -
'awakening'.
At times the creative
imagination works in isolation.
An individual, impelled by some
uninstructed spark of originality,
glimpses relationships or
possibilities never
seen before and devises
forms of expressions never seen or heard before.
But most often the
creative imagination does not flare in
isolation.
Creative minds stimulate
each other sparking new
thought constructs.
Interaction has a generative
effect and entire
groups become creative.
The creative reorganization of
the sphere of authority typically happens quite quickly.
As it has typically been a
long time in coming.
What stimulates the
imagination of the prophets is simply
the understanding of the need
to begin human social culture anew.
Prophets revitalize culture as
they step in from outside the
established order, with all its
age-old, deeply buried, arcane
entanglements and commitments.
Refusing to be intimidated by
the established order, confident
integrity and
creativity, they demand to
know why things must be the way they are.
Prophets have the
imagination and moral
stature to conceive of life closer
to the grain of everyday reality leading to
individual and
collective
happiness.
Science is not, indeed, a
perfect instrument, but it is a superior and indispensable one that
works harm only when
taken as an end in itself.
Scientific method must serve;
it errs when it usurps
a throne.
Scientific method must
be ready to serve all branches of science , because each, by reason of its
insufficiency, has need of support from the others.
Science is a tool
of the rational mind and
with it doors can be opened.
Science
is part and parcel of our knowledge and only obscures our
insight when it
holds that the
understanding given by it is the only category there is.
Little is known about the
relgious cultures of the East.
The strangeness of the relgious
cultures of the East makes it difficult to see
how the Chinese world of
thought might be joined to ours.
When faced with this problem of
grasping the ideas of the East, the usual mistake of Western man is like that
of the student in Faust.
Misled by Satan,
contemptuously he turns
his back on science, and, carried away by Eastern
mysticism, becomes a
pitiable imitator of a yogi.
He abandons a rational
foundation and loses himself in
a mist of alien ideas.
Everything depends on
the man and little or nothing on the method.
For the method is merely the
path, the
direction taken by a man.
The way a man behaves is the true
expression of his nature.
Commentary on the Secrets of the
Golden Flower
The intent of the
scientific method is to discern
an object of inquiry well enough
to make accurate true
statements about the qualities of the
object.
Accurate true statements about the
object of inquiry can be
verified by facts.
The
object of inquiry is
natural phenomenon and
their interrelationship.
To inquire into the
essence of reality requires an Archimedean point outside.
For the psyche no such outside
standpoint exists.
Only
the psyche can actually observe itself and it must be from
within.
Great as the importance of
faith and attitude is for the
individual and
collective life,
psychology lacks the
means to prove validity scientifically.
The word 'spirit' possesses such a wide
range of application that it requires considerable effort to make clear to
oneself all the things it can mean.
Some say 'spirit' is
the principle that
stands in opposition to matter.
By this we understand an immaterial
substance or form of existence which on the
highest and most universal level is called 'God.'
We imagine this
immaterial substance also as the
vehicle of consciousness.
Here spirit means
the sum total of all the
phenomena of rational thought.
Spirit consists not only in
uprushes of life but in abstract concepts too.
Recognition of invisible presence is
a psychic phenomenon.
Transcendent spirit superimposed itself on
aspirations motivated by
ideals.
Transcendent
spirit becomes the cosmic principle of
order.
Still spirit, identified with psychic functions, is dependent
on metabolism.
Solid æther produces
the idea that spirit is
entirely dependent on nutrition.
In view of the intimate connection
that exists between psychic process' and physical
parallels we cannot accept the
total immateriality of the psyche.
Although
the idea of immateriality
does not in itself exclude that of reality,
popular opinion invariably associates
reality with materiality.
Spirit and matter may well be
forms of a transcendental being.
The Phenomenology of Fairy
Tales
Christ is the still living myth in
the Abrahamic religions -
Judaism,
Christianity,
Islam,
Samaritanism,
Druze,
Rastafari,
Mandaeism, and Babism.
Christ is our culture
hero, who, regardless of
his historical
existence, embodies the myth of the Primordial Man,
the mystic Adam.
It
is Christ who resides in the center of the Christian mandala, who is the
Lord of the Tetramorph,
i.e., the four symbols of the
evangelists, which are like the four columns of Christ'
throne.
Christ is in us and we are
in Christ.
The
Kingdom of Christ is the
Priceless Pearl, the
treasure buried in the field,
the mustard seed
which will become a great tree,
and bring heaven to Earth.
As Christ is in us,
so also is his heavenly kingdom.
This is in exact agreement with
the empirical findings of psychology.
There is
an ever present archetype of
wholeness which may easily
disappear from the purview of consciousness or
may never be perceived at all
until a consciousness
illuminated by conversion recognizes it in
the figure of
Christ.
As a result of this anamnesis
the original state of
oneness with the image of
Æon is restored.
It brings about an
integration, a
bridging of the split in the personality caused by
the instincts striving
apart in mutually contradictory directions.
The only time the split
with bi☣hazards is when an
individual is still unaware of his instinctual life as an animal
considered 'normal'
globally.
It proves harmful and is
impossible to endure when
an artificial
emotional subconsciousness - an
emotional repression - no
longer reflects the instincts.
The original Christian
conception of the
imago Dei
embodied in Christ meant an all embracing totality that
includes the animal side
of man.
The Christ symbol lacks the
archetype of wholeness
as it does not include the dark side
specifically excluding it in
the form of an evil
opponent - Satan.
Judging
from experience, light and shadow are so evenly
distributed in man's
nature that his psychic totality
appears in a somewhat murky light.
In
the empirical self,
light and shadow form a
paradoxical unity.
In the Christian
conceptualization the symbolic
archetype is hopelessly split into
two irreconcilable halves leading ultimately to a metaphysical dualism -
the final separation of the Kingdom of
Æon (spirit) from the fiery world of the damned (body) here on Earth.
This opposition led very
early to the doctrine of the two sons of Æon.
The elder, the left hand of
Æon, was called Satanael.
The younger, the right hand
of Æon, became Christ.
The ideal of spirituality
striving for the heights is doomed to clash with the materialistic earthbound
passion to conquer matter and master the Earth.
This became visible
during the Renaissance, the
Age
of Enlightenment, the 'rebirth', or
born again, and it
referred to the Renewal of the
Holy Spirit.
We know that this
Holy Spirit was chiefly
a mask; it was not the Holy
Spirit of Antiquity that was reborn but the
Holy Spirit of Imperial
Christianity,
totally
transformed, exchanging
a heavenly goal for a
worldly one.
No
tree can grow to heaven until it's roots reach down to hell.
The
attributes of Christ mark him out as an embodiment of Self.
Looked at from the
psychological aspect of duality Christ corresponds to only the 'good' half,
in most minds, of the
symbolic archetype of Self.
The anti-Christ,
Satan, corresponds
to the 'evil' half.
These images correspond directly to
Christ crucified between
two thieves.
The
progressive development
and differentiation of consciousness leads to an ever more
menacing awareness of the conflict of wants,
needs and desires.
Crucifixion of the desires of
the ego involves nothing less than the agonizing suspension of momentary
desire between irreconcilable opposites.
The relative abolition of the
desires of the ego affects only those ultimate decisions confronting us in
situations of insoluble
conflicts of duty.
adapted from Christ - a Symbol of Self , by
Carl Jung |
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