Jungian psychology (Religion)

Résumé : Apollon et Orphée ont tous deux le dauphin comme animal-totem. Le nom de celui-ci, en grec delphis, se prononce comme le mot « utérus » et comme Delphes, le temple qui abrite l’oracle d’Apollon. Dans la mythologie grecque, le dauphin est le symbole du lien entre les hauteurs de l’Olympe et les profondeurs de l’Hadès. Apollon, le musicien, est un dieu-animus, tout en force et en éclat, mais fragile sur le plan du sentiment et malheureux en amour. Orphée, le visionnaire, est un dieu-anima ; ses chants inspirés font pleurer jusqu’aux pierres, mais il n’aura pas le courage de ramener son Eurydice vers la vie.
Deux visages du masculin qui nous habitent encore aujourd’hui.

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

The book I wrote on Joseph Campbell's reception of C.G. Jung. Based on my PhD thesis at university of Edinburgh, Religious Studies department, and on archival research done at Joseph Campbell library in Santa Barbara. First chapter available for download.

“Going beyond the conventional paralleling of Campbell with Jung, Ritske Rensma argues that Campbell’s view of Jung went through three stages. At first, Campbell granted Jung and Freud equal importance in the understanding of myth. Next, Campbell rejected Jung's view on, especially, the origin of myth in favor of the ethological view espoused by Konrad Lorenz and Niko Tinbergen. Finally, Campbell came to see the overlap between Jung and the ethologists. An original, scholarly approach to Campbell, one that rests substantially on the scrutiny of unpublished material. Strongly recommended.”

Robert A. Segal, Sixth Century Chair in Religious Studies, University of Aberdeen, UK

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

Max Planck, a German physicist whose discovery of energy quanta won him the Nobel Prize in 1918. Physics in 1918. Planck’s fame came from his creation of quantum theory and quantum mechanics. Planck came to the conclusion that “consciousness [is] fundamental. [And that] matter is derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.

A Brief Summary and Comparison of Carl Jung's, Emile Durkheim's, and Social Psychologist William McDougall's Concepts and Theories of Collective Consciousness-Unconscious, Group Mind combined with the idea of Transcendental Intelligence.

This essay explores some of the theoretical repercussions of the debate concerning the growth-oriented dimension of the personality that took place in the late nineteenth-century psychologies of transcendence.  The French-Swiss-English-American psychotherapeutic axis,  a ‘loose-knit alliance’ of cutting-edge scientists, investigated occult and paranormal phenomena ranging from somnambulism, hypnotic trance states, double consciousness, and multiple personalities to mediumship and pathological schizophrenic fantasies. Their insights into the complex phenomena of psychic dissociation posited a subliminal region that was not only a reservoir of trauma, but also source of a potentiality beyond normal consciousness, a notion which was continued and developed in Jung’s psychology.

O que nos faz pensar em trabalhar o livro de Jonas é o estudo desenvolvido em torno da psicologia analítica de Carl Gustav Jung. Temos lido este autor e recentemente começamos a alimentar a ideia de utilizar os conhecimentos adquiridos dentro do estudo da teologia. Assim, direcionaremos nossa atenção para este trabalho veterotestamentário com o fim de cooptar as duas ciências.

Escolhemos o livro de Jonas pela suspeita de que encontraríamos elementos mitológicos em sua narrativa. Com algumas leituras preliminares, percebemos que o símbolo do grande peixe, que engole o profeta Jonas, não tinha uma definição exata. Os comentaristas parecem um pouco desorientados quando têm que esclarecer o tema do grande peixe. Deste modo, chegamos a nossa intenção básica com este trabalho: o de buscar, a partir de uma hermenêutica psicológica, a possibilidade de um novo sentido por trás do grande peixe.

Esta intenção se confirma quando percebemos uma incongruência entre a ideia popular acerca do livro de Jonas e as idéias científicas em torno do mesmo. A princípio, quando se menciona o nome do profeta “Jonas”, todos lembram logo de que ele foi engolido por uma “baleia”, e não tanto dos outros aspectos do livro (o barco, a cidade de Nínive, o mamoneiro, o verme). Já os cientistas bíblicos (exegetas e comentaristas) demonstram parecer que têm pouco o que falar acerca do grande peixe. Parece que, por não compreenderem qual o sentido deste elemento, sentem-se perdidos ao analisá-lo. A conseqüência é um silêncio entre eles. Existem algumas tentativas alegóricas de interpretação, mas estas não conseguem o apoio geral; ou seja, não há consenso entre os comentaristas e exegetas.

A partir disto, procuramos desenvolver nossas idéias em torno do livro de Jonas, tendo em mente a pergunta sobre o sentido do grande peixe neste enredo. O trabalho é assim estruturado:

No primeiro capítulo procuramos resumir as várias interpretações e comentários acerca do livro de Jonas, com o motivo básico de situar o trabalho dentro da pesquisa atual. Este é o primeiro passo neste capítulo; o segundo é uma investigação mitológica acerca do enredo de Jonas. Neste passo analisamos a possibilidade do livro de Jonas ser considerado ou não um mito. O terceiro passo é o desenvolvimento da chave hermenêutica que nos ajudará a interpretar o tema do grande peixe dentro do enredo maior.

No segundo capítulo, desenvolvemos o texto de Jn 1.1-16. Mesmo que este texto não faça menção direta ao tema do grande peixe, ele é imprescindível, pois oferece as razões do porquê do aparecimento do elemento em questão, no texto subseqüente (Jn 2.1-3.3a).

No terceiro capítulo, o texto de Jn 2.1-3.3a é trabalhado. Aqui analisamos a fundo a função e senti-do do grande peixe dentro do relato de Jn 1.1-3.3a. Pelo fato deste tema não aparecer no restante do texto de Jonas (Jn 3.3b-4.11) e pelo limite de tempo de que dispomos, nos ateremos apenas ao contexto menor de Jn 1.1-3.3a.

Na conclusão pretendemos apontar uma possível função deste grande peixe, o que atrai a atenção de muitos, não obstante haver um espaço vazio na pesquisa sobre a compreensão do termo. Não pretendemos preencher este vazio com esta pesquisa, apenas investigar mais uma interpretação dentre as já existentes, a partir de um foco normalmente não utilizado pelos teólogos. Assim, cremos estar contribuindo para o universo de interpretações presentes em nossas escolas teológicas.

A young man fell asleep while riding his horse. He remained unconscious until Crow startled him awake. “Why did you peck at my horse?” the young man angrily demanded. “So that you would finally wake up,” said Crow. “You have been asleep for three years now!” (The Enchanted Quill, 2015). Like the young man in the fairytale, I found myself asleep on the road to individuation. When we are unconscious to the deep layers of the psyche, mired in the everyday tasks of the ego, it can take a painful event to spur our awakening. The crow’s peck can come from any corner of our lives, but for me it came in the one-two punch of a mid-life crisis and a confrontation with Jung’s racist shadow. In this article, I reflect on the process of healing from racism’s psychic wound. I begin by examining Jung’s own racism in an effort to understand how Jung’s embrace of this cultural shadow might have impacted the development of Jungian theory. I then explore my own healing adventure with racism through the lens of Jungian psychology.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

Este artigo visa estabelecer uma relação entre a concepção cristológica
junguiana e a cristologia teológica, apresentando a perspectiva junguiana de religião e sua compreensão de Cristo enquanto arquétipo de Selbst para a individuação, evidenciando suas proximidades e diferenças. O processo psíquico da individuação direciona-se para o Selbst, simbolizado na encarnação de Deus, ou seja, no Cristo junguiano, formado pelo Cristo teológico de um lado e pelo Demônio de outro, completando-se assim suas duas partes, do bem e do mal. Esta imagem junguiana, porém, vai para além do Cristo teológico abrangendo o mal em sua essência. O cristianismo, porém, nega a essência má como presente em Cristo ou mesmo existente, afirmando que se trata de uma
privação do bem somente.

This article aims to stablish a relationship between the Jungian christologic conception and theological christology, presenting Jungian perspective of religion and his understanding of Christ as the Archetype of the Selbst to individuation, showing their closeness and differences. The psychological process of individuation directs to Selbst, symbolized in the incarnation of God, ie, in the Junguian Christ, formed by the theological Christ on one side and the devil on the other, thus complementing its two parts, the good and the evil. This junguian image, however, goes beyond theological Christ embracing evil in its essence. But Christianity denies the bad essence present in Christ or as real, claiming that it is a privation of the good only.

A través de siete apartados se analiza la cronología de Star Wars, el contexto histórico-social que la determina y cómo se evidencia en la saga. También por qué se puede considerar Star Wars como un mito moderno y cómo refleja el viaje del héroe. Son estudiados aspectos religiosos que gira alrededor del concepto de la Fuerza, los aprendizajes biopedagógicos, la interculturalidad manifiesta en la saga y los elementos que ésta posee para que se desarrolle un nuevo camino espiritual llamado jedismo.
Abstract Through seven sections the chronology of Star Wars, the historical and social context that determines it and how is evident in the saga are analyzed. Also in which way Star Wars is a modern myth and how the hero's journey is reflected. Eeligious aspects that revolves around the concept of the Force, the biopedagogy learning, interculturalism manifested in the saga and the elements that this series of films has to develop a new spiritual path called jedism are studied.

The relation of art, artists, art psychotherapy and Jungian studies is puzzling and complex. Despite the publication of Jung’s own monumental (literally) work of images in The Red Book (2009), and the fine book Jung on Art (2012) by Tjeu van den Berk, it is by no means settled that Jung posited a comfortable continuum between his psychology and aesthetics. Added to this, even artists impressed by Jung’s notions of the inherently creative unconscious disagree with the priorities of art psychotherapists taking a Jungian standpoint. What is the problem of Jungian psychology and the aesthetic domain?

Purpose:

Psychology traditionally has had great breadth and depth of therapeutic understandings of many dimensions of the person, including the personality, the mind, and most recently, the emotions, but it has lacked both acknowledgement and understanding of the spiritual dimension of the person. The first step toward understanding how to approach spiritual process therapeutically is to understand spiritual process itself. This dissertation seeks to understand this process of spiritual transformation in the individual person, and to formulate a psychological theory to facilitate this process. The ultimate purpose of this work is to contribute to the development of therapeutic approaches to the spiritual well being of the person.

Methodology:

The primary methodology to achieve the purpose of this dissertation is comparative study, which selects the phenomenology of spiritual transformation as described by Carl Gustav Jung in his theory of individuation and St. John of the Cross in his spiritual dark night to be the point of comparison. The texts are critically analyzed, compared, and integrated, to yield a psychological theory of spiritual transformation. Operational definitions are formulated for: “spirituality”, “spiritual”, “transformation”, “spiritual transformation”, “psychological theory”, and “psychological model”.

Survey:

Part One describes the two thinkers. Chapter One describes Jung and his theory of individuation. Chapter Two describes St. John and the nature and experience of theological and spiritual process in his Dark Night.

Part Two compares the two thinkers. In Chapter Three Jungian individuation is viewed as life cycle depth psychological framework in which spiritual transformation occurs. In Chapter Four St. John’s dark night is seen as the episodic and evolutionary place in the life cycle where spiritual transformation occurs.

Part Three integrates the two thinkers. Chapter Five proposes an integrated psychological theory of Jungian psychological individuation as framework for St. John's spiritual theological processes. The Afterword includes implications, conclusions, and speculations, as well as possibilities for future work that can yield findings significant to development of the fields of psychology, theology, and religion, for the individual person, and for collective humanity.

As a Tarot card reader the question of authenticity is an important one. The scientific scepticism and theological prejudice that both tarot reading and divination in general endure, often exists as a ‘hangover from history’ - a negative position inherited by people today regardless of their religious beliefs or scientific credentials. For such people the authenticity of Tarot cards and tarot ‘reading’ may well be difficult to prove. Yet regardless of the historical consensus, Tarot reading does still retain a place in modern popular culture for those intrigued by the divinatory act and its potential revelations. The irony of the sceptical position may be seen in the history and evolution of ‘divinatory consciousness’, in the movement away from the ancient world’s obsession with uncovering the ‘will of the Gods’, to what divination actually reveals for us here today. Those willing to take a seat in front of a Tarot card reader will often wait nervously in anticipation for the latest update, not from Zeus but on what is perhaps the modern minds most beloved subject - themselves!

The English abstract is also found online with pics: http://hellenicpsyche.blogspot.com/2015/02/philemon-red-book-and-jungs-shadow-by.html

O ΦΙΛΗΜΩΝ, ΤΟ ΚΟΚΚΙΝΟ ΒΙΒΛΙΟ ΚΑΙ Η ΣΚΙΑ ΤΟΥ ΓΙΟΥΝΓΚ (JUNG) - Philemon, the Red book, and Jung's Shadow

Abstract (in English of the original Greek article)

"Philemon, the Red Book, and Jung's shadow":

This is about an article on the recently discovered and published book of Carl Gustav Jung, the famous Swiss psychologist and father of Analytical Psychology.  From Jung's theory of shadow (part of human personality structure and psyche's component to Jung's own "shadow" or revealed dark side...  Was he a "saint" or a "sinner"?  Besides of being the father of Depth Psychology and a pioneer of modern psychodynamic and humanistic psychologies, was he also the father of a new religion...even the father of New Age, as some scholars claim?  Was he a Christian, a pagan or even of his own religion?  Mainstream psychology of the academic establishment has acted as a gatekeeper of any psychological theory that integrates psychology and spirituality/religion/ancient & indigenous cultures/new science & quantum physics. 

What happened while Jung was writing the Red Book?  Who was Philemon?  Was he a spirit that visited him?  Was it a figment of his imagination, a delusion, a hallucination, an interdimensional being, an existing lifeform or energy force of the collective unconscious, an angel or even a demon as some scholars, theologians and priests may argue?  Did he just lose his mind?  Did his work took over his everyday life?  How can we explain the fact that they were witnesses when unexplained phenomena happened, such as apparitions, objects moving in the house, footsteps, noises, doorbell ringing and nobody was there?  Although some Christians, especially Greek Orthodox priests and theologians (usually those whose background is limited to conservative/fundamentalist close-minded theology only) may not approve the Jungian perspective, especially after the new revelations made by the discovery of the Red Book, still many Christians, such as Greek Orthodox psychologists and even priests who are also pastoral counselors, psychologists or psychiatrists may approve the Jungian perspective and use it in their practice. 

One thing is certain: Jung surpassed Freud by taking psychology and psychoanalysis to the next level, which is the collective unconscious.  Freud misused Greek mythology, because he lacked a basic knowledge and understanding of classics unlike Jung.  So Freud came up with Oedipus Complex, a psychological phenomenon that truly exists and he brilliantly discovered, indeed, but with a wrong name, because it should not be "Oedipus".  Freud spoke about a concept that Sophocles never thought of: Oedipus unconscious tendencies of incest.  All that Sophocles wanted to say was something even more important than the Oedipus Complex and that was "Fate" or "Pepromenon" in Greek.  Greeks of all ages, from antiquity to the present, we still say in 5th century BC classical Greek a proverb that is well-known and frequently used in today's Greece: "To pepromenon fygein adynaton" (it's impossible to get away with Fate"), which is not deterministic or fatalistic or against "free will" (well, there is some free will to a certain point, but still there are rules in the universe), but it refers to some universal forces operating like a blueprint in the acausal/quantum field that is beyond space-time and that is keen to the World/Transpersonal/Collective Unconscious.  So what Sophocles actually talked about was the Numen's interference with every human life and psyche in an acausal field of no space-time.  And, as it is already said, that definitely comes from the World/Transpersonal/Collective Unconscious.  For Jung, Philemon belonged to that world.  His Red Book, a modern illuminated manuscript with beautiful imaginative and colorful pictures and medieval revival-styled, particularly Gothic-styled calligraphy laboriously painted by his own hand, is a long account of such occurrences, manifestations, and concepts that uses an elaborate visual language to convey meanings that overturn all we know or we think we know in this post-modern and post-human world!  Some people who reside in the ivory towers of academia and professional practice in psychology and mental health  that would be really dangerous, especially for their careers that are primarily based on academic politics...  That's why Philemon and the Red Book were kept a secret by Jung himself and were locked in a drawer until they were accidently found! 

Unlike Freud, Jung went beyond sexual drives and automatic functions of the psyche, he used the Greek word "psyche" for soul, including many tenets of Greek psychology/philosophy, and emphasized all these subjects which were neglected at his times and...some of them are still neglected: Mythology (i.e Greek), midlife, history and culture, religion and spirituality, ancient philosophy in psychology, classics, early Christian/patristic/byzantine studies, psychoanalytic anthropology, ethnographic studies of indigenous cultures in psychology, femininity and the sacred, ancient wisdom, alchemy, mandala, astrology, paranormal/parasychological/transpersonal studies, new science, mind/body medicine, and quantum  physics. 

The fact that Jung believed that he was visited by Philemon, does not necessarily mean that he endorsed all that Philemon said to him.  Of course, that applies only in the case we don't believe that it was not his own voices of his own unconscious or even a mere figment of his imagination, a delusion or a hallucination.  Jung did not really attack Christianity in his writings.  On the contrary, he put theology, early Christian Studies, and Byzantine Studies in the ballgame of psychology, which was so far inaccessible to those subjects, even ridiculous to think of that!  He actually showed respect to those writings and used their language and semiotics as important constructive tools for his psychological theories and interpretations of the psyche and its surrounding world.  So what if Philemon actually came from the Collective Unconscious world, a world whose glimpses and reflections we can barely start to see now with the most recent advances of quantum mechanics and mind/body medicine?  What if Jung wrote his book to warn us about what is coming to our world and to our times of Globalization and all the nightmarish things proposed in the song "Imagine" that is a global dictatorship disguised as a peaceful one just to find out soon that it has no religion, no nation, no history, no culture, no diversity, no individuality?  We all know that Jung was not just a psychologist and a psychiatrist, but also a philosopher and a visionary.  So what if he had foreseen all that and warned us about it?  What if the Red Book is the manuscript in the bottle lost in the sea that we found today offshore with the message from the past concerning the future?

Jung proved that nothing is closed to an open mind, despite that some "scholars" who claim that they are making psychology super scientific are actually still having a close mind in the 21st century and because of them academia looks like a dark medieval library, like that in Eco's brilliant masterpiece "The Name of the Rose"...  I chose to answer them in Latin, as Jung used Greek and Latin a lot, but I doubt if they will understand it, as all they know is mainstream psychology and modern and...post-modern knowledge (if post-modern is knowledge and not a social construct of ultra modern theorists declaring a war against tradition/orthodoxy).  Well, too bad!  That's their problem!  So here it is:  "non umbra diem" or to use Eco's closing words of the aforementioned book: "Stat rosa pristina nomine nomina nunda tenemus"!

Countervailing the Industrial Revolution’s spiritual alienation and loss of symbolic perspective, a romantic current arose in German Idealism that elevated human imagination to a superordinate, world-making power. In this context, Jung’s analytical psychology and his method of active imagination compensated the prevailing scientific rationalism of the day and legitimized that imagery, images, and imagination can produce knowledge. This volume situates Jungian and archetypal psychological views of images and imagination in the context of Western philosophy, and it traces the various ways imagination has been imagined through its polysemous evolution in Western thought.

Carl Jung used this as metaphor for the psyche.  In all humans there are light, surface, and shadow.  Light is that to which we attend within the psyche.  Shadow is that to which attention is withheld.  Our attention focused in a specific area turns shadow to light and light to shadow.  Surface contains our ego ideals.  These are the standards of conduct or personal traits that a person values and to which he or she aspires.  These have been shaped by the development of the ego or conscious personality and are derived in great part from one’s interaction with society, peer groups, parents, and religious mores.  This article examines and describes various elements of the shadow.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

The article looks at the divine drama from a new angle, shedding light on the third person of the Godhead.

Keywords: Holy Ghost, Jesus Christ, Satan, the devil, Job, Adam, Horus, divine twins, Trinity, trinitarianism, analogy, Thomas Aquinas.

This essay clusters around the problem of evil within the framework of depth psychology. The first part briefly introduces the narrative of the Book of Job as an example to contextualise how the ultimate question of God’s relation to evil remained unanswered and was left open-ended in Christian theology. The second part offers a historical reconstruction of the unresolved polemic over the nature of evil between Carl Jung (1875-1961) and the English Dominican scholar and theologian Victor White (1902-1960). It explores their different speculations and formulations concerning evil and its psychological implications, until their final fall-out following White’s harshly critical review of Jung’s most controversial work on religion, Answer to Job. The final section of this paper introduces further reflections on a challenging theme that is no less resonant and relevant in today’s world of terrorism in the name of religion than it was in a post-war Europe struggling to recover from totalitarianism and genocide.

Keywords: Carl Jung, Victor White, Book of Job, Answer to Job, evil