scholarly journals Towards an imaginal dialogue: archetypal symbols between Eastern Orthodox Christianity and Islam

2016 ◽  
Vol 6 (2) ◽  
pp. 81-95 ◽  
Author(s):  
Ali Qadir ◽  
Tatiana Tiaynen-Qadir
Keyword(s):  
Archetypal Psychology ◽  
Theoretical Framework ◽  
Eastern Orthodox ◽  
Collective Unconscious ◽  
Orthodox Christianity ◽  
Religious Traditions ◽  
James Hillman ◽  
Mundus Imaginalis ◽  
Imaginal Dialogue ◽  
Key Features

This paper explores the potential for a dialogue between religious traditions based on art, in order to complement the dominant channels that rely on conceptual meanings. Building on a theoretical framework of post-Jungian archetypal psychology – as developed by James Hillman and Henry Corbin – we propose that the utility of such a dialogue inheres in the notion of an imaginal realm, or mundus imaginalis. In the first part of the paper we highlight three key features of this notion: the distinction between the imaginal and the imaginary; the significance of a culturally differentiated collective unconscious; and a reflection of the imaginal in practice rather than conceptually. We emphasize the materiality of sacred symbols that emerge from the imaginal realm. In the second part, we illustrate the importance of two archetypal symbols: the fish and the chalice. The significance of these symbols in history and in the practices of communities of believers is discussed. Thirdly, we discuss specific features of the dialogue emerging from these ubiquitous archetypal symbols.

Virtual Psyche in Play and Tending the Collective Unconscious

2016 ◽  
pp. 156-179
Author(s):  
Susan Marie Savett
Keyword(s):  
Video Game ◽  
Game Design ◽  
Meaning Making ◽  
Archetypal Psychology ◽  
Collective Unconscious ◽  
The Unconscious ◽  
Pivotal Point ◽  
James Hillman ◽  
Video Game Design ◽  
Insight Into

Knowingly or unknowingly, games manifest archetypal forces from the unconscious. Through play and fantasy, unconscious content of the psyche is able to express its deep longings. Hypnogogic landscapes of videogames provide immersive realms in which players enact psychological dramas. Game designers reside on a unique axis from which their work with the imaginary realm can create profound psychic containers. At this pivotal point in our culture, digital games hold tremendous influence over the creation of new myths, lore, and possibilities. This chapter investigates archetypal psychology concepts of Carl Jung and James Hillman for insight into 21st century realm of virtual play and its relationship to the collective unconscious. It focuses on how games provide a means for bringing individual and cultural unconscious impulses into consciousness through personification, pathologizing and meaning making within virtual play. It aims to introduce an alternative lens to bridge psychological dynamics with the video game design.

scholarly journals Die godsdienshistoriese agtergrond van die Nuwe Testament: Kommentaar op 'n onlangse publikasie

2001 ◽  
Vol 57 (1/2) ◽  
Author(s):  
Johan C. Thom
Keyword(s):  
New Testament ◽  
Historical Context ◽  
Theoretical Framework ◽  
Religious Traditions ◽  
Recent Introduction ◽  
General Orientation ◽  
Close Interaction ◽  
The New Testament ◽  
Historic Background ◽  
Ancient Texts

The religio-historic background of the New Testament: Commentary on a recent publication. The religiohistoric background of the NT is of cardinal importance for its interpretation; however, it is far from easy for New Testament scholars to attain a thorough knowledge of this background. What is needed is not only a broad, general orientation, but also first-hand interaction with texts in which Graeco-Roman religious traditions themselves appear and are expressed. But available introductions are either too general or do not offer a satisfactory theoretical framework for understanding textual materials within context. Hans-Josef Klauck's recent introduction to the religio-historical context of the  NT, by presenting not only an "external", theoretical but also an "intemal" perspective emanating from close interaction with the ancient texts themselves, satisfies to an exceptional degree the requirements mentioned above.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

PRIMORDIAL SYMBOLS – THE COMMON TREASURY OF MANKIND

2021 ◽  
pp. 223-238
Author(s):  
VESNA GAJIĆ
Keyword(s):  
Wide Distribution ◽  
Active Imagination ◽  
Modern World ◽  
Human Form ◽  
Religious Traditions ◽  
The World ◽  
Mundus Imaginalis ◽  
Essential Questions ◽  
Definition Of ◽  
The Universe

The paper explores the wide distribution of symbols whose religious and folklore interpretations are the same or similar among different cultures. The definition of symbols and their origin are considered, with reference to the theory of the "Mundus Imaginalis" of the orientalist Henry Corben, and its similarity with the "active imagination" of the psychoanalyst Carl Gustav Jung. The resemblances of the legends about the Cosmic man and the Centre of the world are followed through various mythologies, folklore traditions and cults. The Cosmic man – the first human being – who usually makes a sacrifice in order for the world to emerge and survive, in many cultures represents the embodiment of the highest virtues, towards which one should strive. The human form as the basis for temples or various sacral diagrams can be found in all ancient religious traditions and always symbolizes Imago Mundi – image of the world. At its center is the "navel" of the world, the Pillar of the Universe, Axis Mundi, which connects the earth with the sky and the underworld, and represents the axis around which the world revolves. Exploring these sets of symbols, we see that their essential aspect should not be understood as geographical places to be located, or personifications of some historical figures whose true identity needs to be interpreted. On the contrary, the symbols indicate that the search for meaning is, above all, internal; immersing ourselves in the domain of the archetype, we reflect on the essential questions of the purpose and origin of the universe, the nature of the self, kinship with the rest of humanity, which is why the symbolic layer of the human psyche helps us fight against the general alienation of the modern world.

Conclusion

2019 ◽  
pp. 189-204
Author(s):  
Christina M. Gschwandtner
Keyword(s):  
Religious Tradition ◽  
Eastern Orthodox ◽  
Philosophical Study ◽  
Orthodox Christianity ◽  
Close Attention ◽  
Empirical Level ◽  
Liturgical Practice

This book has attempted to give a substantive account of liturgical practice in a particular religious tradition, that of Eastern Orthodox Christianity. The hope was that paying close attention to the “lifeworld” of a specific tradition would help us to ascertain its structures more easily without the kind of abstraction often practiced in the (philosophical) study of religion while also not remaining at a purely empirical level.

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