The Psychology of the Soul and the Paranormal

2021 ◽  
pp. 242-269
Author(s):  
Karen E. Herrick
Keyword(s):  
Vagus Nerve ◽  
Vibrational Frequencies ◽  
Jungian Psychology ◽  
Electrical Field ◽  
The Unconscious ◽  
Physical Body ◽  
The Law ◽  
Spiritual Body ◽  
Pneumogastric Nerve

The author does not believe that all of psychology must fit into the narrow boundaries accepted by mainstream reductionist and rationalistic science. Jungian Psychology validates the awareness of spirit. This chapter explains how the soul has the ability to interact with the physical body and how mediums and psychics receive their information—both of these happen through the spiritual body. The author believes that the small voice in our head comes from our soul through the unconscious where our soul resides. The author offers that the law of polarity seeks to balance us with positive or negative reactions to our energy or electrical field. This law works with our vibrations and our thoughts. In this way, thoughts are very real things that affect us floating between the two worlds in our dreams and when we are awake. It is suggested that we all receive vibrational frequencies through our vagus nerve, what Darwin called the pneumogastric nerve in the 1870s.

Omnipotence and the Law: A Psychoanalytically Oriented Analysis

1988 ◽  
Vol 16 (3) ◽  
pp. 421-458
Author(s):  
C. G. Schoenfeld
Keyword(s):  
International Law ◽  
Judicial Review ◽  
Court Decisions ◽  
The Unconscious ◽  
The Public ◽  
Legal Studies ◽  
Dred Scott ◽  
The Status ◽  
The Law ◽  
Infants And Young Children

This article seeks to illuminate the effect of unconscious infantile omnipotence fantasies upon the law and some of its major officials. First, psychoanalytic discoveries about the omnipotence ideas of infants and young children are detailed, and an attempt is made to relate these ideas to the current overestimation of the status and effectiveness of international law. Then the possible relationship between such infantile notions and today's incredible litigiousness is discussed. Considered next in the light of infantile omnipotence beliefs is a series of landmark Supreme Court decisions since 1793—including the disastrous Dred Scott decision that helped to precipitate the Civil War. One of the possibilities raised is that the acceptance of the antimajoritarian concept of “judicial review” reflects the displacement of unconscious omnipotence fantasies from parents onto judges. Discussed next is the implicit logic of currently popular (but clearly unsound) Critical Legal Studies doctrines that, in effect, assign “omnipotence” both to judges and to the law they are presumably free to manipulate in the service of political goals. Finally, an attempt is made to understand why the public tends to ascribe “omnipotence” to judges and prosecutors and why the unconscious omnipotence notions of judges, prosecutors, and policemen are likely to affect their own official behavior.

The Jurisprudence of Unconscious Intent

1996 ◽  
Vol 24 (4) ◽  
pp. 511-580
Author(s):  
Daniel I. A. Cohen
Keyword(s):  
Civil Liability ◽  
Mental Process ◽  
The Unconscious ◽  
Current Definition ◽  
The Law ◽  
Unintentional Acts ◽  
Definition Of ◽  
Intentional Acts ◽  
Unconscious Mind

Intention is a most difficult and illusory mental process. It is our contention that the law would become more functional and less convoluted (while not decreasing injustice) by abandoning distinctions based on this unprofitable phantasm. To this end, we first offer a paradigmatic definition of intention against which we survey its philosophical meaning and explore its boundaries. We examine the possibility that seemingly unintentional acts are, in fact, generated by the deliberations of the unconscious mind. We explore the consequences of bringing the jurisprudential concept of intention into harmony with Freudian doctrine. This, we conclude, necessitates expanding criminal and civil liability for one's actions from those called intentional under the current definition to include also those actions intentionally generated by the unconscious mind. Whatever benefit there is to society in holding one liable for consciously intentional acts extends, correspondingly, to unconsciously intentional acts as well. We explain how this may be done in practice.

Soul Man Meets the Blind Watchmaker: C. G. Jung and Neo-Darwinism

2003 ◽  
Vol 5 (2) ◽  
pp. 195-212 ◽  
Author(s):  
Petteri Pietikainen
Keyword(s):  
Evolutionary Psychology ◽  
Evolutionary History ◽  
Jungian Psychology ◽  
Crucial Point ◽  
Founding Father ◽  
Scientific Psychology ◽  
The Unconscious ◽  
Universal Structure ◽  
Blank Slate ◽  
The Mind

C. G. Jung's name has recently been connected with neo-Darwinian theories. One major reason for this connection is that Jungian psychology is based on the suggestion that there exists a universal structure of the mind that has its own evolutionary history. On this crucial point, Jungians and neo-Darwinian evolutionary psychologists agree. However, it will be argued in this paper that, although Jungian psychology opposes the tabula rasa doctrine (mind as a blank slate), Jung cannot be regarded as the founding father of evolutionary psychology. From the scientific perspective, Jung's biological assumptions are simply untenable and have been for many decades. In his attempt to fuse biology, spirit, and the unconscious, Jung ended in speculative flights of imagination that bear no resemblance to modern neo-Darwinian theories. The premise of the paper is that, when Jungian psychology is presented to us as a scientific psychology that has implications for the development of neo-Darwinian psychology, we should be on guard and examine the evidence.

The Structure, Basic Contents and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part I1

1997 ◽  
Vol 28 (2) ◽  
pp. 133-170
Author(s):  
Burt C. Hopkins
Keyword(s):  
Transcendental Phenomenology ◽  
Jungian Psychology ◽  
Cognitive Factors ◽  
Collective Unconscious ◽  
Husserlian Phenomenology ◽  
Marked Contrast ◽  
The Unconscious ◽  
Phenomenological Psychology ◽  
Descriptive Account

AbstractThis paper offers both a phenomenologically psychological and phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion is published here as Part I, while its phenomenologically transcendental portion will be published in the next volume of this journal as Part II. Part I first clarifies the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification I show that, in marked contrast to the prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors (rooted in Freud's theory of repression) in the descriptive account of the constitution of an unconscious, there are cognitive factors (rooted in Jung's theory of apperception) that have yet to be descriptively accounted for by phenomenological psychology. Part I concludes with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II will show how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, that is, the "collective unconscious, " can be phenomenologically accounted for if (1) Jung's methodological differentiation of empirical and interpretative (hermeneutically phenomenological) approaches to the unconscious is attended to and (2) such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious.

Paul's Thinking about Resurrection in its Jewish Context

1998 ◽  
Vol 44 (3) ◽  
pp. 400-419 ◽  
Author(s):  
Alan F. Segal
Keyword(s):  
The Other ◽  
Body Of Christ ◽  
Physical Body ◽  
Spiritual Body

Paul describes his discipleship and mission, in short his apostolate, in terms of his vision of the resurrection of the exalted Christ. The glorious body of Christ and the spiritual body are similar in substance because one is transformed into the other, a conclusion based on his own experience of visions of the risen Christ in a body but not a physical body in normal sight. This notion of Christ's risen activity contrasts strongly with the later gospel description of the risen Christ. It comes out of Jewish apocalypticism, revalued to express his new Christian vision of the end.

Resurrection of the Body: Continuity in Christ through Death in Christ

2021 ◽  
pp. 002114002110176
Author(s):  
David J. Norman
Keyword(s):  
Spiritual Transformation ◽  
The Body ◽  
Eternal Life ◽  
Physical Body ◽  
Good Friday ◽  
2 Corinthians ◽  
In Christ ◽  
The Moment ◽  
Spiritual Body ◽  
The Church

This article examines the question of when the resurrection of the body begins. Matthew 27:51–53 testifies to the resurrection of bodies on Good Friday; and 2 Corinthians 5:1 speaks of those who die in Christ receiving a building/body from God, a house not made with hands, eternal in the heavens. Eternal life begins for Christians with baptism into Christ’s death; they become members of his Body, the Church. Through the presence of Christ’s Spirit, our bodies undergo a spiritual transformation up to the moment of death. Those who die in Christ pass from resurrected life in the physical body to the fullness of resurrected life at death in Christ’s spiritual body. Whether one is in the (physical) body and away from the Lord or with the Lord and away from the (physical) body, one remains in Christ.

scholarly journals C. G. Jung’s Memories, Dreams, Reflections as a Source for Doris Lessing’s Briefing for a Descent into Hell

2016 ◽  
Vol 11 ◽  
pp. 18-28
Author(s):  
Matthew Fike
Keyword(s):  
Jungian Psychology ◽  
Doris Lessing ◽  
Collective Unconscious ◽  
The Novel ◽  
The Unconscious ◽  
Death Experience ◽  
Lost Potential ◽  
Near Death Experience

Doris Lessing was conversant in Jungian psychology, and her novel Briefing for a Descent into Hell includes more Jungian elements than previous critics have identified. In particular, it is likely that she borrowed from Jung’s Memories, Dreams, Reflections when crafting her protagonist Charles Watkins’s descent into madness and return to sanity. This essay argues that the autobiography’s chapter 6, “Confrontation with the Unconscious,” and chapter 10, “Visions”—Jung’s encounter with madness and his near-death experience—provided Lessing with not only a successful nekyia by which to evaluate Watkins’s less successful inner journey but also a series of images that she reworked in the novel. Considered in light of MDR, Briefing conveys a sense of lost potential: Watkins regains his memory but, unlike Jung, forgets his vision of the collective unconscious.

Track the Deer, Catch it and Then Let it Go

Dramatherapy ◽  
2005 ◽  
Vol 27 (3) ◽  
pp. 8-14 ◽  
Author(s):  
Richard Hougham
Keyword(s):  
Therapeutic Relationship ◽  
Role Playing ◽  
Structured Interview ◽  
Jungian Psychology ◽  
Group Supervision ◽  
The Body ◽  
The Unconscious ◽  
Art Form ◽  
Unconscious Communication ◽  
Emerging Themes

The following paper is based on research into a dramatic model of group supervision that was also informed by ideas from Jungian psychology. Postgraduate dramatherapy students were given the opportunity to reflect, embody and dramatise what they considered to be ‘significant moments’ from their placement practice over a period of ten weeks. A semi-structured interview was then carried out with each of the nine participants. Analysis of their responses identified two emerging themes −1) a diversity of perspectives on the same session, where students who participated in the same work had different experiences and 2) working with the drama and the body in supervision offered the chance to reconnect with and investigate body-based experiences from practice. Through continuing to use the art form of drama in supervision (in particular role-playing the client), it seemed that qualities and nuances of the session and the therapeutic relationship could be explored. In particular, some of the unconscious communication between therapist and client seemed to be exposed through working with the body and drama.

Libidinal Symptomatology in Deleuze's Masochism – Coldness and Cruelty

2015 ◽  
Vol 9 (1) ◽  
pp. 1-24 ◽  
Author(s):  
Erika Gaudlitz
Keyword(s):  
Differential Diagnosis ◽  
World History ◽  
Literary Genre ◽  
The Unconscious ◽  
Literary Practice ◽  
The Senses ◽  
The Law

In taking up Deleuze's differential diagnosis by observing Masoch's literary practice and extracting his libidinal principles of imperatives, contracts, fetishism and rituals, I demonstrate Deleuzian libidinal symptomatology as a specific semiotics in the service of schizoanalysis. I shall argue that in Masoch the schizoanalytic curettage of the unconscious is executed as schizoid waiting where the fleeting outer symptoms of pain–pleasure reveal the masochist's desired inner splitting of the senses. Several critical-clinical inroads to the schizoanalytic project can be envisaged. Initially, Masoch's visionary concept of sexualised world history is supported by his strategic move to the law of the oral mother, yet then extended by Deleuze's concept of (inter)maternal symbolic which speculates on the fantasised rebirth of a sexless or hermaphroditic man. Finally, the parodic enactment of eros and thanatos functions as technique of dialectical disguise within the masochist's scheme of practising libidinal liberation. Masochism considered as a state of bodily experimentation which turns the oedipal law upside down, emerges as a distinct literary genre in Deleuzian aesthetics.

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