Titlebook: Depth Psychology and Mysticism; Thomas Cattoi,David M. Odorisio Book 2018 The Editor(s) (if applicable) and The Author(s) 2018 psychothera

prolate

Mysticism in Translation: Psychological Advances, Cautionary Taleshe encounter between psychology and mysticism. The first section offers a genealogy of the cousin terms mysticism and spirituality, tracing their development from a western, churched context to an unchurched, psychological one, culminating in James’ definitional strategy in his Varieties and Michel

Precursor

Sigmund Freud and Jewish Mysticism: An Explorationthermore that this mystical feeling did not fit his understanding of religion, which he saw as issuing from helplessness, from need, not fulfillment. So, despite his professed atheism, Judaism’s emphasis on a Father god, both protecting and demanding, seemed to him the epitome of religion. Neverthel

宣稱

Outspoken

Offset

PHAG

Divine Darkness and Divine Light: Alchemical Illumination and the Mystical Play Between Knowing and erms, a going beyond the ego to the Self, an experience that is “always a defeat for the ego.” The Self for Jung is a numinous archetype that plays the role of the God image in the human psyche. What Jung seems to mean is that as we approach the Divine, our ordinary consciousness must be both defeat

改變立場(chǎng)

Nothing Almost Sees Miracles! Self and No-Self in Depth Psychology and Mystical Theologyint is that one feels to be without value, that life is meaningless and empty, that the self is inadequate and without hope, in short, that one suffers a sense of nothingness. Yet a great many of the world’s mystical theologies hold out for a spiritual goal of becoming precisely nothing. Mystical sp

Maximizer

“In Killing You Changed Death to Life”: Transformation of the Self in St. John of the Cross and Carlhe most psychological of the mystics) and Carl Jung (often called the most mystical of the psychologists). While each of these theorists works within a different model of the self, both processes involve the destruction and remaking of the psyche. This paper will describe seven stages in each proces

憤怒事實(shí)

The Buddhist Unconscious (,-,) and Jung’s Collective Unconscious: What Does It Mean to Be Liberated s or different from the Buddha’s teachings on No-Self. In this essay, I argue that the archetype of Self arises from the collective unconscious which is analogous to the . (“storehouse consciousness” or “substrate consciousness”) and is not the same phenomenon as No-Self. I will draw on the scholars

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