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Jung's psychology proffers a sustained reflection on the traditional religious question of the relation of divine transcendence to immanence. On this issue his psychology affirms a position of radical immanence in its contention that the experience of divinity is initially wholly from within. Though this position remains on the periphery of religious and theological orthodoxy Jung is not alone in holding it among moderns. Paul Tillich adopts a similar stance with his controlling symbols of the divine as 'Ground of Being' and 'Depth of Reason'. Pierre Teilhard de Chardin understands divinity as the experiential energy of evolution itself working within nature and humanity toward greater configurations of universal communion as the basis of community. All of Jung's master symbols of individuation assume such an understanding of immanence uniting individual and totality. His psychology strongly suggests and contributes to the current emergence of a new religious sensitivity based on the awareness of the intra-psychic origin of all religions. In his later writings he held out such a position as a significant alternative to genocide. [ABSTRACT FROM AUTHOR]

The paper amplifies Jung's psychology of ground associated with the culmination of the alchemical process in the unus mundus. It argues that Jung and Dorn identify the experience of the ground with the experience of divinity as the common originary source of individual and totality. It notes the monistic and pantheistic implications of the experience and goes on to amplify the experience through Eckhart's mediaeval mysticism of ground and Paul Tillich's modern philosophical/theological understanding of ground. It concludes that the Jung/Dorn psychological understanding of ground supersedes monotheistic consciousness. Their vision supports the emergence of a societal myth based on the identification of the ground as the source of all divinities and faith in them. This source currently urges a mythic consciousness that would surpass its past and current concretions and so alleviate the threat that monotheistic consciousness in any domain now poses to human survival. [ABSTRACT FROM AUTHOR]

White's Thomism and its Aristotelian foundation were at the heart of his differences with Jung over the fifteen years of their dialogue. The paper examines the precedents and consequences of the imposition of Thomism on the Catholic Church in 1879 in order to clarify the presuppositions White carried into his dialogue with Jung. It then selects two of Jung's major letters to White to show how their dialogue influenced Jung's later substantial work, especially his Answer to Job. The dialogue with White contributed to foundational elements in the older Jung's development of his myth which simply outstripped White's theological imagination and continues to challenge the worlds of contemporary monotheistic orthodoxy in all their variants. [ABSTRACT FROM AUTHOR]

John Dourley, Response to Barbara Stephens's ‘The Martin Buber–Carl Jung disputations: protecting the sacred in the battle for the boundaries of analytical psychology’ (Journal of Analytical Psychology, 2001, 46, 3, 455–91), p.479 Warren Colman, A response to Barbara Stephens, p.492 David Tresan, Response to Barbara Stephens's paper in JAP, 46, 3, p.494 Barbara D. Stephens, Patterns at play: my response to respondents, p.498. [ABSTRACT FROM AUTHOR]

Focuses on the presuppositions of Carl Jung's philosophy of history. Description of psyche by Jung; History of religion as compensation; Precedents of the myth.

Discusses the religious implications of C.G. Jung's psychology. psychogenetic origin of religious experience; Denial of Jung's psychology on the possibility of a religionless society; Inevitability of religion in psychology.

Endemic to Jung's understanding of the psyche is an elaborate theory of the universal psychogenesis of religion. This theory, coextensive with his psychology itself, would contend that the ground movement of the psyche is one in which the unconscious and its archetypal energies seek realization in consciousness. These energies carry with them a numinous power that, when experienced, creates the sense of the divine and so the religions. The process is a wholly self-contained dialectic whose main polarities are the conscious ego and the archetypal unconscious. This paradigm excludes agencies approaching consciousness from beyond the psyche as transcendental and particularly monotheistic religions would propose. Jung's dialogues with Buber and White failed because both realized that Jung understood divinity and humanity to be engaged in a mutually redemptive process as binary poles within an all encompassing psychic dialectic. Jung's psychology also contains a philosophy of history with religious consequence. He would argue that, since the 13th century, an examination of mystical experience reveals a process in which humanity is becoming progressively aware that divinity seeks its completion in it as the base meaning of history and of individual life. Hegel brought this developing religious sense to full consciousness philosophically and Jung psychologically. [ABSTRACT FROM AUTHOR]