Soul & Psyche 4: The New Sacred Awareness

David Tacey concludes his exploration of Jung, spirituality and religion with a short chapter which examines Jung's struggle over time to define his relationship with religion in general, and Christianity in particular.  It was in every way a vexed and painful relationship, covering two thirds of the twentieth century, a time in which religion and the life of the spirit were in great flux, certainly in the West, and arguably around the world.  We are living with the consequences of that flux today as the world writhes with the pain of racial, ethnic, and religious conflicts.  I think there are connections to be made, and I will attempt to make some of them here.

Encounters with God

I'm taking a short break from Jung (although he slips in at the end, as you'll see) to share a sermon I was privileged to give at the First Baptist Church of Westwood, Massachusetts yesterday.  It was the second in a two-part series based on the notion of encountering God in various ways.  The first part was preached last Sunday by my wonderful husband, speaking about Jacob at the Jabbok, and I picked up the theme of encounter with the story of Elijah and the "sound of sheer silence."

Enjoy!  Next post will wrap up the series on Jung, religion and spirituality.

Soul & Psyche, 3

Greetings, Dear Ones,

I am returning once again to meditating upon David Tacey's The Darkening Spirit,an exploration of Jungian spirituality and religious life.  In chapter four, which Tacey calls, "Jung and the Prophetic Life," I believe he is making a useful distinction, but using misleading terms to identify the two "sides" he seeks to distinguish.

Tacey describes Jung as a prophet, speaking on behalf of a God who no longer comfortably inhabits the narrow confines of institutional Christian life.  He explains, "...what the Church calls God is not a description of his [God's] character, but an interpretation of his nature. As an interpretation, it is relative, not absolute, and thus liable to error and correction."  It is the role of the prophet, both in biblical history and in the present time, to call attention to what Tacey calls "the provisional nature of religious discourse," and to point beyond that provisional interpretation of God to the Divinity that transcends but still speaks to the human condition.

Soul & Psyche, 2

Greetings, Dear Ones,

This post will pick up from the previous one, reflecting on ideas from The Darkening Spirit, by David Tacey.  Tacey's book is an exploration of the ideas of C.G. Jung on religion and spirituality, and promises a proposal for what religion might begin to look like in the future.  I have read the first four chapters, and find much to savor in these pages, some of which I will be chewing on in this blog.

One initial question has to do with why it is even necessary to imagine "what religion might look like in the future?"  Hasn't the Church always been what it is?  A place for worship and service, where some people lead and most people follow, and between the vestry and the choir and Sunday School most people find a place to fit in?  Well, I haven't been active in any institutional churches for about a decade now, but from what I hear from friends in the field, this form of "being Church," while it is still very much alive and well in some corners, is either dwindling in numbers or chronically tied up in controversy in others.  And all the while the voices of modern (and post-modern) atheism are loudly crying that religion is not only the opiate of the masses, but the cause of much of the pain and misery in the world.  In such an environment, how could religion simply keep on as it has?  Bidden or unbidden, change will come.

Soul & Psyche

Greetings, Dear Ones,

This post is the beginning of something a bit new for me -- a series based on a common theme.  It is sometimes useful to return to an idea over time in order to watch it slowly blossom open, and that's what I'm hoping will happen here.  First, some background.

Many years ago I bumped into Joseph Campbell's book, Hero with a Thousand Faces.  I actually did bump into it, on my sister's bedroom floor.  And she loaned it to me, and I read it, and discovered a whole new way of thinking about God and Jesus and salvation and what ails the human race.  And while I don't necessarily think Campbell was right about everything in the book, the encounter with archetypal understandings of psychology, mythology, and religion has forever changed how I think and feel about the realm of faith and religion.

Synchronicity

Greetings, Dear Ones,

It's been a lovely few weeks learning to love what is, integrating the enneagram insights I spoke of in my last blog post.  What I am beginning to notice (you may know this better than I) is how eager the Spirit is to provide what one needs once the need has become conscious.  Let me explain.

Looking at Type One, the Perfectionist, I have had to admit how desperately I punish myself for sins and imperfections, real and imagined.  And at the same time, how desperately I defend myself against criticism, constructive or gratuitous.  It's a bit like having an internal older brother -- I'll beat myself up with abandon, but don't let anyone else take a swing at me, even if I deserve it!!

So, of course, the first thing I do is troll around looking for clues to how to avoid all this pain.  There are some, most of which are terribly obvious and no less useful for being plain as the nose on one's face.  Detach from your inner critic, take breaks from your work, appreciate other people's gifts and contributions (no, you don't have to do it all).  I'm chagrined to acknowledge how few of these I actually recall from having read the list several times in the last week!  But there is one that has really stuck with me -- one that the Spirit seems to want me to pay attention to.

Love What Is

Greetings, Dear Ones,

Another couple of turbulent weeks have gone by.  Back at the beginning of May I finished a chapter of my dissertation, or so I thought.  Then I met via Skype with my faculty supervisors, and got a real kick in the gut.  Short version is, I am attempting a theological interpretation of the stories of saints of long ago, but my original supervisors are no longer with the university, and my new ones aren't theologians.  They are wonderful, accomplished, and caring historians, but each time I submit my work with an interpretation of the meaning of the text as the conclusion, they freeze.  They tell me quite honestly, "It's not what we do."  And they're right, but it is what I do, or hope to do.

It has taken a couple of weeks for me to recover from their criticism, in part because it feels nearly unresolvable (although that's an open question still), but even more because it strikes so deeply at what I feel I'm really good at.  And it's really important to me to be acknowledged for being good at things that I think I'm good at.  See where I'm going here?