Jill H. Casid
- Published in print:
- 2015
- Published Online:
- August 2015
- ISBN:
- 9780816646692
- eISBN:
- 9781452945934
- Item type:
- chapter
- Publisher:
- University of Minnesota Press
- DOI:
- 10.5749/minnesota/9780816646692.003.0001
- Subject:
- Art, Art History
This introductory chapter examines an excerpt of C. G. Jung’s dream of flying instruments of projection in his book Memories, Dreams, Reflections. Metaphors derived from modern philosophical ...
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This introductory chapter examines an excerpt of C. G. Jung’s dream of flying instruments of projection in his book Memories, Dreams, Reflections. Metaphors derived from modern philosophical instruments such as telescope, camera obscura, and magic lantern are used as projective apparatuses for the actions of the unconscious part of the mind. The chapter sets out the Scenes of Projection as a structured exercise of narrating the readings from the image projection, and is later used for conducting psychoanalysis. Sigmund Freud had also contributed to the realization of the subject matter.Less
This introductory chapter examines an excerpt of C. G. Jung’s dream of flying instruments of projection in his book Memories, Dreams, Reflections. Metaphors derived from modern philosophical instruments such as telescope, camera obscura, and magic lantern are used as projective apparatuses for the actions of the unconscious part of the mind. The chapter sets out the Scenes of Projection as a structured exercise of narrating the readings from the image projection, and is later used for conducting psychoanalysis. Sigmund Freud had also contributed to the realization of the subject matter.
George Pattison
- Published in print:
- 2018
- Published Online:
- November 2018
- ISBN:
- 9780198813507
- eISBN:
- 9780191851360
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198813507.003.0005
- Subject:
- Religion, Philosophy of Religion
This chapter addresses the question as to how the Christian devout life is related to contemporary holistic spirituality, taking C. G. Jung as representative of holistic spirituality’s quest to ...
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This chapter addresses the question as to how the Christian devout life is related to contemporary holistic spirituality, taking C. G. Jung as representative of holistic spirituality’s quest to balance the binary elements of the self. By way of contrast, Christian spirituality might seem to require the hierarchical subordination of one part of the self to another, reinforcing suspicions as to its essentially heteronomous nature. Nevertheless, the devout life can be shown to be a life involving the coordination of ‘body, mind, and spirit’. Where contemporary holism emphasizes the spatial balancing of the self the devout life integrates spatial and temporal dimensions of selfhood seeking to be focused on the sacrament of the present moment as it moves forward in tranquillity and equanimity.Less
This chapter addresses the question as to how the Christian devout life is related to contemporary holistic spirituality, taking C. G. Jung as representative of holistic spirituality’s quest to balance the binary elements of the self. By way of contrast, Christian spirituality might seem to require the hierarchical subordination of one part of the self to another, reinforcing suspicions as to its essentially heteronomous nature. Nevertheless, the devout life can be shown to be a life involving the coordination of ‘body, mind, and spirit’. Where contemporary holism emphasizes the spatial balancing of the self the devout life integrates spatial and temporal dimensions of selfhood seeking to be focused on the sacrament of the present moment as it moves forward in tranquillity and equanimity.
Jens Schlieter
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9780190888848
- eISBN:
- 9780190888879
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780190888848.003.0011
- Subject:
- Religion, World Religions
The final chapter of the discursive history outlines how Robert Crookall’s and Robert A. Monroe’s books on “astral projection,” but also C. G. Jung and other researchers discussing paranormal and ...
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The final chapter of the discursive history outlines how Robert Crookall’s and Robert A. Monroe’s books on “astral projection,” but also C. G. Jung and other researchers discussing paranormal and parapsychological phenomena in the 1960s and early 1970s, already assembled almost all phenomena that Moody could bundle in 1975 under the new term “near-death experiences.” However, the chapter points to the fact that, in contrast to the opinio communis, the term had already been introduced by John C. Lilly in 1972. Other influences discussed are the use of LSD, which sometimes triggered near-death experiences, and the growing interest of psychologists and psychotherapists in such experiences (e.g., Russell Noyes and Roy Kletti or Stanislav Grof). It concludes with the institutionalization of the term as grasped in the post-Moodian “Greyson scale.” The latter serves as an example for the still-dominant religious interest in the experiences, i.e., their mystic, esoteric, and transformative qualities.Less
The final chapter of the discursive history outlines how Robert Crookall’s and Robert A. Monroe’s books on “astral projection,” but also C. G. Jung and other researchers discussing paranormal and parapsychological phenomena in the 1960s and early 1970s, already assembled almost all phenomena that Moody could bundle in 1975 under the new term “near-death experiences.” However, the chapter points to the fact that, in contrast to the opinio communis, the term had already been introduced by John C. Lilly in 1972. Other influences discussed are the use of LSD, which sometimes triggered near-death experiences, and the growing interest of psychologists and psychotherapists in such experiences (e.g., Russell Noyes and Roy Kletti or Stanislav Grof). It concludes with the institutionalization of the term as grasped in the post-Moodian “Greyson scale.” The latter serves as an example for the still-dominant religious interest in the experiences, i.e., their mystic, esoteric, and transformative qualities.
Theodore Ziolkowski
- Published in print:
- 2015
- Published Online:
- October 2015
- ISBN:
- 9780198746836
- eISBN:
- 9780191809187
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198746836.001.0001
- Subject:
- Literature, European Literature, Mythology and Folklore
This book traces the figure of the alchemist in Western literature from its first appearance in Dante down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the ...
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This book traces the figure of the alchemist in Western literature from its first appearance in Dante down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the transmutation of baser metals into gold) and esoteric or speculative (the spiritual transformation of the alchemist himself). From Dante to Ben Jonson, during the centuries when the belief in exoteric alchemy was still strong, writers in many literatures treated alchemists with ridicule. From the Renaissance to the Enlightenment, as that belief weakened, the figure of the alchemist disappeared, even though Protestant poets in England and Germany were still fond of alchemical images. But when eighteenth-century science undermined alchemy, the figure of the alchemist began to emerge again in literature—now as a humanitarian hero or as a spirit striving for sublimation. As scholarly interest in alchemy intensified, writers were attracted to the figure of the alchemist and his quest for power. The fin de siècle witnessed a further transformation as some poets saw in the alchemist a symbol for the poet and others a manifestation of religious spirit. During the interwar years many writers turned to the figure of the alchemist as a spiritual model or as a national figurehead. This tendency, theorized by C. G. Jung, inspired after World War II a popularization of the figure in the novel. In sum: the figure of the alchemist in literature provides a seismograph for major shifts in intellectual and cultural history.Less
This book traces the figure of the alchemist in Western literature from its first appearance in Dante down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the transmutation of baser metals into gold) and esoteric or speculative (the spiritual transformation of the alchemist himself). From Dante to Ben Jonson, during the centuries when the belief in exoteric alchemy was still strong, writers in many literatures treated alchemists with ridicule. From the Renaissance to the Enlightenment, as that belief weakened, the figure of the alchemist disappeared, even though Protestant poets in England and Germany were still fond of alchemical images. But when eighteenth-century science undermined alchemy, the figure of the alchemist began to emerge again in literature—now as a humanitarian hero or as a spirit striving for sublimation. As scholarly interest in alchemy intensified, writers were attracted to the figure of the alchemist and his quest for power. The fin de siècle witnessed a further transformation as some poets saw in the alchemist a symbol for the poet and others a manifestation of religious spirit. During the interwar years many writers turned to the figure of the alchemist as a spiritual model or as a national figurehead. This tendency, theorized by C. G. Jung, inspired after World War II a popularization of the figure in the novel. In sum: the figure of the alchemist in literature provides a seismograph for major shifts in intellectual and cultural history.
