Autor: Doran, Robert; Tyrrell, Bernard

Buch: Trinification of the Word

Titel: Doran, Robert - Christ and the Psyche

Stichwort: C.G. Jung; Archetypen - Transformation der Tiefenpsychologie durch Intentionalitätsanalyse; Symbole (persönlich, archetypisch, anagogisch); das Unbewusste - Undifferenzierte; Traum (3 Arten) - Energie

Kurzinhalt: Intentionality analysis will result in a transformed science of depth psychology, and the changes it will introduce on Jung's notion of the self and hence of the symbolic significance of the person of Christ ...

Textausschnitt: 133a I am suggesting, then, that archetypal psychology is transformed when it is sublated by intentionality analysis, but that the sublation and transformation do not remove from psychology its own intrinsic explanatory power. By this power symbolic terms and relations are fixed by one another at the symbolic level itself, without the need for moving into a nonsymbolic realm of discourse to achieve explanatory existential or theological significance, even though the possibility of this metaphysical transposition remains intact.1 Intentionality analysis will result in a transformed science of depth psychology, and the changes it will introduce on Jung's notion of the self and hence of the symbolic significance of the person of Christ for the human psyche are enormous. (Fs)

134a This reconstruction of depth-psychology will reveal among other things that there are three and not two orders of elemental psychic symbols: personal, archetypal, and anagogic. The difference and relations among these three orders of symbols are best understood from a clarification of the notion of the unconscious. (Fs)

134b Bernard Lonergan has indicated that "the unconscious" frequently is used to refer to what is or has been conscious but not objectified.1 This aspect of subjectivity, I believe, would better be called "the undifferentiated." But what is truly unconscious is all energy in the universe that is not present to itself, the energy that emerges into new forms in accord with emergent probability, but not in accord with the potentially intelligent emergent probability that is human consciousness.2 Proximately to consciousness, this energy takes the form of neural-physiological process in the body. More remotely, it is universal energy, the entire non-conscious cosmos. (Fs) (notabene)

134c Energy begins to become conscious when it becomes psychic energy, and the latter emerges in the dream. With Jung, we may distinguish between the ego or differentiated consciousness of the subject and the totality of subjectivity, the self. The latter is a triple compound, however, of differentiated consciousness, the twilight of what is conscious but not objectified, and the strictly unconscious energy of neural-physiological process. These constitute the limits of the self at any time. When neural-physiological energy enters into consciousness in the dream, a portion of the strictly unconscious dimension of the self has become conscious. But its symbolic language is personal. Neural-physiological process in the body is the personal unconscious and nothing more. The self is differentiated consciousness, undifferentiated consciousness, and the personal unconscious, and nothing more. The personal unconscious includes repressed elements as well as elements that have never been conscious in either a differentiated or undifferentiated fashion. As the personal unconscious of an intelligent subject, it is permeated by intelligence. Its revelations will frequently appear as insightful commentaries on the waking life of the subject. (Fs) (notabene)

1.Kommentar (27/12/08): Wenn das persönliche Unbewusste in neural-physiologischen Prozessen des Körpers besteht (Neural-physiological process in the body is the personal unconscious and nothing more), so stellt sich die Frage, wie es doch auch verdrängte Elemente erhalten kann und überdies von Intelligenz durchdrungen ist. Es ist etwas unklar, wenn es heißt: ... "it is permeated by intelligence".

135a Other dreams, properly referred to as archetypal, will reflect more universal and generalizable motifs of personal development and decline. These dreams represent and originate from an emergence into consciousness of energy that is not only ego-transcendent but self-transcendent, of the energy that has resulted not simply in me, but in the species homo sapiens. The symbols of these dreams are taken from and imitate nature, and are thus archetypal. The energy from which these dreams emerge is what constitutes nature and is also what alone should be called the collective or, better, impersonal or objective or cosmic unconscious. It is the potency also for dreams that are synchronistic with or prophetic of outer events. (Fs) (notabene)

135b Finally, there are certain dreams, recorded I trust in the annals of all the higher religions, that can be said to originate with an experienced directness, not from the realm of either ego-transcendent or self-transcendent energy, but from the realm of absolute transcendence, from the absolute limit of the process of going beyond that is God. Such dreams are hermeneutic of the divine call to an ever more converted mode of living or to the execution of specific tasks. In them, the energy that is the cosmic and then the personal unconscious is the transparent medium of creative and redemptively healing power. The symbols of such dreams are anagogic. They are not so much numerically emergent from within nature or energy or history, as the whole meaning of nature, energy, and history is contained within them3 and is offered in a revelatory fashion to the consciousness of the dreaming subject as his or her ultimate dramatic context of existence. These dreams are no longer a mere commentary on life or imitation of nature as they are the context or system of relationships that constitutes the ineffable mystery that is the final meaning of existence, the context within which all of life is contained and which now offers itself to the subject in the form of a concrete call. Intentionality analysis will reveal that there is a totality of meaning about such symbols that reflects the final limit of the dialectic of human desire, the dialectic between unconditional love or universal willingness and cosmic hate that is at once the final and the basic option of every human subject. Joseph Flanagan, to whom I am indebted for introducing me to Northrop Frye's distinction between archetypal and anagogic symbolic meaning, remarks that "in the anagogic phase of meaning, a single symbol can become so concentrated in meaning as to contain within itself an unlimited feeling of desire or dread. The classical examples of this in the Western literary universe are the symbols of Christ and Satan."4 If we may still speak of anagogic symbols as the emergence of the unconscious into consciousness, we do so only indirectly, that is, with reference to the psychoid medium of anagogic dreams and to our own absolutely spiritual unconscious, and not with reference to the first and quite personal agent of such dreams.5 (Fs) (notabene)

136a Such an account of the unconscious is not sufficient to explain our dreams, however. Coupled with an interlocking in scissors-fashion with energy-become-psychic is a symbolic function that belongs to human intentionality. This symbolic function joins with and constitutes the human psyche as the psyche of a potentially intelligent, reasonable, responsible, agapic, but also incarnate subject, a subject who is within nature but destined for a goal which transcends the whole order of nature or proportionate being. Anagogic symbols witness to the transcendent origin and destiny of such a subject. They express "a mystery that is at once symbol of the uncomprehended and sign of what is grasped and psychic force that sweeps living human bodies, linked in charity, to the joyful, courageous, whole-hearted, yet intelligently controlled performance of the tasks set by a world order in which the problem of evil is not suppressed but transcended."6 As symbolizing our "orientation into the known unknown," they unlock the transforming dynamism of human sensitivity and "bring it into harmony with the vast but impalpable pressures of the pure desire, of hope, and of self-sacrificing charity."7 Intentionality analysis will reveal that the dialectic of good and evil cannot be overcome by an apocatastatic reconciliation of opposites but only by the divine transformation of evil into good that is redemption. Good and evil will not be among the opposites of spirit and matter, or transcendence and limitation,8 reconciled by psyche, for evil in its roots is basic sin, and basic sin is a non-event that can be understood only by an inverse insight: the only point to the non-self-transcendence of the potentially self-transcending subject or self is that there is no point to it.9 (Fs) (notabene Fußnote 98)