Tag Archive for: Carl Jung

From Covenants to Consciousness in the Book of Job – Part 3

This post continues our series of bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email admin@contemplative.org.

Read on for the third part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Additional posts are listed below:


By the end of our last post, the Job story has led us to three happenings:

  • Yahweh has had a prick of self-awareness, reflective consciousness.
  • His dark side has been uncovered and now planted in human and Yahweh’s knowing or, in Job’s words, “Shall we receive the good at the hand of God, and not receive the bad” (Job 1:10).
  • Yahweh is faced with a choice of relating with his creation in a new way or letting creation collapse back into an ineffable unity.

So far, we have approached and understood these ideas from the premise that creation is all about the Endless Unity yearning to know itself, to become human — the divine plan. This post will continue our explorations from a slightly revised take on this plan. But first some terms need defining.

A “plan” implies thought or consciousness, which raises the discussion about the state of consciousness in the Absolute. To remain true to the antinomy of the Endless Unity, it is a state of neither identifiable consciousness nor unconsciousness, but rather non-consciousness. Consciousness, as ultimately some form of communication between “somethings” (as per Ilia Delio’s insightful definition), cannot be in the no-thingness of the Absolute. Likewise, unconsciousness has nothing to be “un” about. While both may be regarded as latent or potentials, they have no meaning within the antinomy of Unity.

With this understanding, the divine plan may be more precisely called the divine trajectory. We can have some confidence in substituting this word as we boldly state our premise that the fundamental a priori essence of the ineffable Absolute is Unity. It will eternally move to reestablish its Oneness. Thus, the ontological journey may be reframed from God yearning to know itself to an inevitable irrepressible trajectory of God’s diverse features moving toward the essential state of unity. However, with the totality of antinomy split outwardly, that essence must actually be a re-unity in a different state; i.e., a space-time reality evolving toward Oikonomia — the “reunion of created and uncreated realms” (Bourgeault, HT, p. 182). The unmoving Alpha is ever-moving toward Teilhard’s Omega Point.

While this reframing may seem like semantics or reasoning in a circle, the focus on a trajectory and reunification provides a different position for viewing the incarnation and the Trinity. Otherwise, we are led too quickly to simply seeing God as love and as longing to know itself.

Given the three Job happenings listed above, Yahweh’s long-distance relationship with creation can no longer be justified— self-aware humans now know too much, as does Yahweh. His antinomy has split apart and omnipotence is ruling the roost destructively. His creation could no longer be what we might call a virtual reality operating from an obedience-based software program. The covenant relationship has been too prone to failures to assure his dispersed and opposing qualities will be united again. In short, Yahweh could longer relate as a long-distance creator of cosmic reality; he had to be that reality throughout its invisible and visible realms. More precisely, Yahweh had to be forever becoming, unfolding and enfolding the cosmos through stages of rising consciousness and finally to transformed consciousness; i.e., Teilhard’s superconsciousness accumulating in the noosphere and culminating in Oikonomia. Emanation had to transition into immanation.

Yahweh’s features (or “names”) emanate out in their own separate ways, primarily vibrating to their independent subtle energetic frequencies as psychic forces. To gather these psychic forces together, Yahweh’s essence of Oneness had to reside in a conscious being who could contain and live from a unified, non-dualistic knowing. Enter Jesus. How does the infinite become finite and restore its perfect wholeness forever? The way and the means are revealed in the life and acts of Jesus the Christ, but not as directly as first appears and has traditionally been understood. Moreover, as wisdom students we know that the Jesus events did not take the divine trajectory to its destined target point — Oikonomia.

So what was the role of Jesus? First, he embodied his “father’s” essence not in a state of unity but as a flow of unifying energy. At the same time in history, he embodied the consequences of psychic forces run rampant. In his Job encounter, Yahweh ran smack into (or, in wisdom speak, witnessed) the consequences of the conditions and endless choices imposed by separated opposites entrenched in a reality of “hard edges” — a dualistic reality (Bourgeault, WJ, pp. 97-98). The full implications of Yahweh’s exposure to the dark side of creation have to be experienced by him in some experiential (i.e., incarnated) way, not just virtually.

A second role of Jesus was to be a sacrifice (an act of making sacred). For Jung, this sacrifice served to expiate Yahweh’s immoral treatment of Job — divine mercy must finally correct a divine wrong (Jung, p. 43). We can from our reframed position go a step deeper and see the sacrifice as an atonement for the Endless Unity’s initial violation of its essence, the rupturing of its perfect wholeness and rest. On the micro level this amounts to expiating the original state of separation (sin) that humans are born into.

With his embodiment role and redemptive death, Jesus as the first anointed self-aware being was prepared for his third role — his reconciling act in the “harrowing of hell,” as Cynthia insightfully suggests (WJ, pp. 119-124). Expressed through our reframing, Christ carried the unifying vibration into the manifesting world’s center (heart) where the psychic forces enter physical reality as spiritual realities. Thus, Christ is not only the model of divine re-unification, he is the initiator of it — the Holy Reconciler. He has established a way for re-unification in the new dimension of creation.

Let’s pause here to make some associations explicit. With consciousness being any form of communication, Christ through self-aware intentional consciousness has set up a specific line of communication by embodying the flow of unifying essence. Through his unflinching steady position (as demonstrated by Job), Christ holds all dualities together and stirs the deeply buried spirit of Oneness embedded in every psychic force. Thus, with this conjunction, the exchange between opposites is grounded in a mutual give and take to restore wholeness. This is in the Christian wisdom tradition called love, relieved of any emotional fixation. It involves kenotic giving and humble taking in the unfolding of unity in diversity.

Thus, the way is established by Christ, which is integrated into the means for walking the way. In a fourth and fifth roles, Christ resurrects and leaves humanity a Paraclete, a mediator — the Holy Spirit. His resurrection is the penultimate reconciliation as death (suffering, pain, evil) becomes intrinsic to the transformation of mortality into immortality. Thus, Christ’s resurrection is not so much conquering or denying death (i.e., anti-life) as it is transforming physical life into transfigured being.

Could it be that the energy involved in the cosmic reconciling and the third force alchemizing of the life-death collision into the new arising of a transfigured risen Christ was densified by, or even created, the Holy Spirit? Perhaps this idea about the Holy Spirit brings together the paradoxical first and second laws of thermodynamics by injecting in them the spiritual law of a cosmic trajectory toward re-unification. The heat loss (entropy) from the reconciling “work” is gathered in the Holy Spirit.

At any rate, by whatever process, the Paraclete (mediator) can be viewed as a reconciling force flowing and accessible in this world’s reality. By opening our centers of being (our hearts) to this spiritual energy, we have the means of becoming complete humans working toward a new humanity, as envisioned by Teilhard. The creator’s means of communicating with its creatures is no longer restricted to visions, dreams, myths, and symbols as with all his previous spokespersons. We now have a direct and personal party line, carrying the unifying spirit between us and the Endless Unity. We can experience this direct line in such practices as Centering Prayer, during which heart/mind connections and neurological re-patterning are occurring, as being verified by a growing body of research.

The bottom line is the infinite and finite have a new relationship built on reflective consciousness entering into creator/creature exchanges (communications) with the mutually beneficial intention of re-unification. Moreover, as Christ taught, our transformed consciousnesses of non-duality are forming a body, a new (transfigured) humanity, referred to as the body of Christ or the Oikonomia manifested.

With the reframing developed so far in these posts, we can approach with renewed wonder the wisdom formula depicting the flow of the Absolute into matter where each factor is a densification of the previous factor:

Endless One > psychic forces > spirit > energy > matter

In this formula we can see Boehme’s idea of the big bang and Teilhard’s observation that “particles can now be treated as transient reservoirs of concentrated power” (Teilhard, p. 13). Also, although “for science energy currently represents the most primitive form of universal stuff” (p. 14), Teilhard posits that “all cosmic energy is fundamentally psychic [spiritual]” (p. 30 and p. 230). Thus, “some rudimentary psyche exists in every corpuscle (in the infinitely small, that is infinitely diffuse, state)” (p. 217).

With these thoughts we can extend the above formula as a starting point for reconsidering the Trinity in the final post. As a confirmed scientist, Teilhard eschews metaphysical inquiry, but he repeatedly flirts with it and challenges us to take up the task of broadening the boundaries of science.


Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service.


References:

  • Alden, Robert L. Job. Vol. II in The New American Commentary series. Broadman & Holman Pub., 1993.
  • Anonymous. Meditations on the Tarot: A Journey into Christian Hermeticism. Robert Powell, trans. New York, NY: Jeremy P. Tarcher/Putman, 1985, 2002.
  • Armstrong, Karen. A History of God. NY: Random House, 1993.
  • Barr, James. “The Book of Job and Its Modern Interpreters”. Lecture delivered in the John Rylands Library, 10 February 1971. Available at www.escholar.manchester.ac.uk.
  • Boehme, Jacob. Genius of the Transcendent: Mystical Writings of Jakob Boehme. Michael L. Birkel and Jeff  Bach, trans. and eds. Boston, MA: Shambhala, 2010.
  • Boehme, Jacob. The Way to Christ. Peter Erb, trans. Toronto and NY: Paulist Press, 1978.
  • Bourgeault, Cynthia. (HT) The Holy Trinity and the Law of Three: Discovering the Radical Truth at the Heart of Christianity. Boston, MA: Shambhala, 2013.
  • Bourgeault, Cynthia. (MMag) The Meaning of Mary Magdalene: Discovering the Woman at the Heart of Christianity. Boston, MA: Shambhala, 2010.
  • Bourgeault, Cynthia. Teilhard for Our Times. Spirituality & Practice, 2016. Available at https://www.spiritualityandpractice.com/ecourses/course/view/10182/teilhard-for-our-times.
  • Bourgeault, Cynthia.  (WJ) The Wisdom Jesus: Transforming Heart and Mind — A New Perspective on Christ and His Message. Boston, MA: Shambhala Publications, Inc., 2008.
  • Bourgeault, Cynthia.  (WWK) The Wisdom Way of Knowing. San Francisco, CA: John Wiley & Sons, 2003.
  • Bruteau, Beatrice. God’s Ecstasy: The Creation of a Self-Creating World. NY: Crossroad, 1997.
  • Clement, Olivier. The Roots of Christian Mysticism. Hyde Park, NY: New City Press, 1993.
  • Delio, Ilia. The Unbearable Wholeness of Being: God, Evolution, and the Power of Love. Maryknoll, NY: Orbis, 2013.
  • Gospel of Thomas. Lynn Bauman, trans. Ashland, OR: White Cloud Press, 2004.
  • Hart, David J.H. Christianity: A New Look At Ancient Wisdom. Kelowna, BC: Northstone Publishing, 1992.
  • Jung, C. J. Answer to Job. Princeton, NJ: Princeton University Press, 1973.
  • Miles, Jack. God: A Biography. NY: Vintage Books, 1995, 1996.
  • The New Oxford Annotated Bible, 3rd ed. Michael D. Coogan, ed. New York, NY: Oxford University Press, 2001.
  • Teilhard de Chardin, Pierre. The Human Phenomenon. Sarah Appleton-Weber, trans. Chicago, IL: Sussex Academic Press, 1999, 2003, 2015.
  • Underhill, Evelyn. Mysticism. New York, NY: Image Books Doubleday, 1990.

From Covenants to Consciousness in the Book of Job – Part 1

This is our second post in the continuation of our series bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email admin@contemplative.org.

Read on for the first part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Subsequent posts will be listed below:


Since learning about Jacob Boehme and Teilhard de Chardin through Wisdom School teachings, I have a new appreciation for Carl Jung’s Answer to Job and have been led to reconsider the “law of three” unfolding of the Trinity. This blog initiative by The Contemplative Society provides a welcome opportunity for me, as a layperson, to gain input on my thoughts from a group of seasoned wisdom seekers. If this first post has any merit, I would like to submit a second post incorporating these thoughts into another look at the revolving, evolving Trinity.

William Blake – Job’s Tormentors

The Book of Job raises questions about erratic justice, undeserved suffering, might over right, and the existence of evil. Most commentaries provide answers along the traditional Christian track. Misfortunes, suffering, and injustices happen even to “good” people as “a discipline for misbehavior” if we know the larger picture, “training for their spiritual maturity”, and “an opportunity to glorify God by their faith”, as neatly summarized by Robert Alden (p. 41). He displays his own orthodoxy in his conclusive statement, “But the message of Job is that nothing happens to us that is not ultimately controlled by the knowledge, love, wisdom and power of our God of all comfort” (p. 41). All these commentaries rest on a theology that God’s omnipotence and omniscience are not to be doubted or questioned and that God has a divine plan that is beyond human understanding. Such readings of Job lead us to the dead end of a distant, unapproachable, and inaccessible totally “other” God.

Jung provides a way out of this impasse and recovers the Book of Job as a treasure of the ancient Wisdom stream beyond the mainstream practical Jewish wisdom tradition. Jung’s premise is that the divine plan is for Yahweh to become man, that is to know himself (i.e., become conscious) through his creation. This is in line with the often quoted saying attributed to God: “I loved to be known so I created worlds both invisible and visible.” Without manifestation, the Unity rests eternally as an antinomy (“a totality of inner opposites”; Jung, p. 7), a coincidentia oppositorum (p. 57) rather than a composite of dualistic opposites. All opposites – light/dark, good/evil, unconsciousness/consciousness, etc. – are undifferentiated in the Unity. Differentiation is required to know one’s attributes, qualities, aspects, features, or whatever term is used to identify/define the components of one’s essence.

If the Unity made creation to know itself, how could the divine plan remain inscrutable and the Unity remain unapproachable? If Yahweh is to know himself through his creation, creation would need to evolve into consciousness.

Jung’s answer to Job is basically that Yahweh (the divine Unity) has no answer to Job and therein lies the answer to Job: “I cry to you and you do not answer me; I stand, and you merely look at me” (Job 30:20). What is going on internally for Yahweh at this point? Is he simply judging in stern silence the audacity of Job to doubt him and claim Yahweh has no interest in him? Or is this a cosmic moment of the Unity’s consciousness stirring beneath the dominating shadow of its omnipotence in this manifested realm? Jung would say the latter. Confronted by a creature whose suffering has reached absurd levels and who persists (“stand,” as per the Gospel of Thomas) in his innocence, Yahweh faces the unconscionable results of his bet with Satan and hence experiences a flicker of self-awareness.

Credit: catholicnewstt.com

Yet, it is only an inkling. Yahweh’s reaction, when he finally deigns to speak out of a whirlwind, is to regress and give no real answers. He bombards Job with rhetorical questions and saves face by bringing the divine-human relationship back to the status quo, at least tentatively, for the reader is left unsatisfied. Yahweh’s relentless grilling amounts to challenging Job to surpass the unmatched powers of the supreme Almighty. He does not focus on his goodness and glory by waxing poetic on the beauty and abundance of his creation. Instead, the predominant attribute of Yahweh presented and referenced throughout Job’s ordeal is raw power. Even Alden admits, “Less prominent are mercy, love, and goodness” (Alden, p. 38).

Significantly, nearly two-thirds of Yahweh’s spoken lines to Job (77 out of 123 verses) are devoted to comparisons with wild creatures. And tellingly, he concludes his interrogation of Job by closing with 44 verses about the biggest, fiercest, and most untamable beasts, the Behemoth and Leviathan, created and controllable only by the Almighty. Here are some of Yahweh’s words about the Leviathan:

No one is so fierce as to dare to stir it up.
     Who can stand before it?
Who can confront it and be safe?
    – under the whole heaven, who?
. . .
It surveys everything that is lofty;
     it is king over all that are proud.
(41:10-11, 34)

Psychologically, one might say Yahweh is projecting onto these animals his own mindless (without awareness) potency. Presumably, his intended message to Job is that even the dumb beasts know better than to question their lot, so you better close your mouth.

Indeed, that is Job’s final gesture. He had already put his hand over his mouth (40:46) before these last words of Yahweh. Now, either consciously or unconsciously, Job knows that the only saving response in the face of intemperate, non-self-aware, cornered fury is to be submissive and back away. Job says,

I had heard of you by the hearing of the ear,
     but now my eye sees you;
therefore I despise myself,
     and repent in dust and ashes.
(42:5-6)

These all important final lines of Job elicit several observations. First, the single eye suggests a perceiving beyond the normal senses. He has indeed heard by ear the invisible Yahweh, but now he knows something new about his Lord. Second, as the Oxford annotated NRSV notes, “I despise myself” might better be translated as “I relent” or “I recant”, and alternative meanings of “repent” are “regret” and “console” (The New Oxford Annotated Bible, p. 733 HB). Third, Job’s backing off is not a surrender of letting go in equanimity, but a surrender of giving up and defeat.

Exactly what Job “sees” is what Jung declares:

Here Yahweh comes up against a man who stands firm, who clings to his rights until he is compelled to give way to brute force. He has seen God’s face and the unconscious split in his nature. God was now known, and this knowledge went on working not only in Yahweh but in man too (Jung, p. 34).

Job sees and plants deep in humanity for the first time that the supposedly all-good God has a shadow side carried in his unconscious. The possibility of this planting being a cosmic happening on the order of Jesus’ cosmic act I would like to discuss in a second post along with the roles of Sophia and the Holy Spirit. For now, by giving Job no direct or solicitous answer, Yahweh shows his true colors, at least two of his true colors – his lack of self-awareness and “dark underbelly”.

Jung is clear that, at least in his Answer to Job, we are not dealing with some subjective archetypes rising from humanity’s collective unconscious. He is emphatic that the Book of Job presents metaphysical archetypes having “spontaneity and purposiveness”, “laws of their own”, and an “unknowable metaphysical background”. The images, symbols, and statements wrapped around the figures in Job “are psychic processes which are different from the transcendent object: they do not posit it, they merely point to it” and what they point to is the Ens realissimum (Jung, pp. xiv-xv). As Evelyn Underhill states, symbols are “the clothing which the spiritual borrows from the material plane” (Underhill, p. 80). Furthermore, as Cynthia Bourgeault notes, the integration of metaphysical archetypes “is always an objective union of two different realms of being –a szyzgy (‘not one, not two, but both one and two’) of the finite and infinite” (MMag, p. 247, fn. 9); again, evidence of the Job story being a testimony to a cosmic act.

Thus, we may move from metaphor to metaphysics. Is the Job tale witnessing a significant point in what Teilhard calls the complexification-consciousness process – consciousness on the cusp, so to speak? In the next post, both Teilhard and Boehme provide guidance in this direction and a way to account for evil.

Read on – Part 2.


Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service and a monthly One World service (incorporating chants and readings from the world’s spiritual traditions), leads book studies on Cynthia Boiurgeault’s texts and the Gospel of Thomas, and edits Contemplative Society retreat recordings. At her church she serves on the Congregational Education Committee and the Pastoral Care Committee.


References:

  • Alden, Robert L. Job. Vol. II in The New American Commentary series. Broadman & Holman Pub., 1993.
  • Anonymous. Meditations on the Tarot: A Journey into Christian Hermeticism. Robert Powell, trans. New York, NY: Jeremy P. Tarcher/Putman, 1985, 2002.
  • Armstrong, Karen. A History of God. NY: Random House, 1993.
  • Barr, James. “The Book of Job and Its Modern Interpreters”. Lecture delivered in the John Rylands Library, 10 February 1971. Available at www.escholar.manchester.ac.uk.
  • Boehme, Jacob. Genius of the Transcendent: Mystical Writings of Jakob Boehme. Michael L. Birkel and Jeff  Bach, trans. and eds. Boston, MA: Shambhala, 2010.
  • Boehme, Jacob. The Way to Christ. Peter Erb, trans. Toronto and NY: Paulist Press, 1978.
  • Bourgeault, Cynthia. (HT) The Holy Trinity and the Law of Three: Discovering the Radical Truth at the Heart of Christianity. Boston, MA: Shambhala, 2013.
  • Bourgeault, Cynthia. (MMag) The Meaning of Mary Magdalene: Discovering the Woman at the Heart of Christianity. Boston, MA: Shambhala, 2010.
  • Bourgeault, Cynthia. Teilhard for Our Times. Spirituality & Practice, 2016. Available at https://www.spiritualityandpractice.com/ecourses/course/view/10182/teilhard-for-our-times.
  • Bourgeault, Cynthia.  (WWK) The Wisdom Way of Knowing. San Francisco, CA: John Wiley & Sons, 2003.
  • Bruteau, Beatrice. God’s Ecstasy: The Creation of a Self-Creating World. NY: Crossroad, 1997.
  • Clement, Olivier. The Roots of Christian Mysticism. Hyde Park, NY: New City Press, 1993.
  • Delio, Ilia. The Unbearable Wholeness of Being: God, Evolution, and the Power of Love. Maryknoll, NY: Orbis, 2013.
  • Gospel of Thomas. Lynn Bauman, trans. Ashland, OR: White Cloud Press, 2004.
  • Hart, David J.H. Christianity: A New Look At Ancient Wisdom. Kelowna, BC: Northstone Publishing, 1992.
  • Jung, C. J. Answer to Job. Princeton, NJ: Princeton University Press, 1973.
  • Miles, Jack. God: A Biography. NY: Vintage Books, 1995, 1996.
  • The New Oxford Annotated Bible, 3rd ed. Michael D. Coogan, ed. New York, NY: Oxford University Press, 2001.
  • Teilhard de Chardin, Pierre. The Human Phenomenon. Sarah Appleton-Weber, trans. Chicago, IL: Sussex Academic Press, 1999, 2003, 2015.
  • Underhill, Evelyn. Mysticism. New York, NY: Image Books Doubleday, 1990.