Religious Studies

A strategy for a loss of faith: Jung's proposal by John P. Dourley

By John P. Dourley

Publication by way of Dourley, John P.

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P. 213. Page 21 able when one examines the dream text. In it Jung enters a wing of his house unknown to himself and discovers his father's laboratory filled with specimens of fish. Though absent personally in the dream, his dream father was obviously studying ichthyology! 37 As the dream continues a strong wind is felt. A young rustic man, Hans, appears and Jung asks him if a window is open. He investigates and returns terrified, reporting that he had discovered a part of the house was haunted.

731. Page 28 third age or age of the Spirit points can produce a greater inhumanity than the ills that precede and provoke such compelling hope in it. What safeguards might Jung's mature psychology proffer to avoid the disasters that have plagued previous ages in their efforts to unite the opposites of the divine and human, and to unite in the human the opposites of the divine, the synthesis that so eluded Jung's father? Jung's psychology would answer along the following lines. We now realize that conscious dialogue with the unconscious in whatever form, but especially in the form of the dream, is functionally a dialogue with divinity.

In it he brings to explicit formulation the fruit of his reflection on religion born in no small part from his differences with his father in earthly and dream dialogue. As such the work can be viewed as Jung's countermyth which appreciates even as it corrodes that of his father. Yahweh, the God of this work, is not the Trinitarian God of Christianity who unites from all eternity the opposing forces of divine life as the precondition of creation. Rather the God Job faces is beset with inner contradictions He cannot resolve within the supposedly eternally integrated process of His life.

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