a
cataclysmic event in consciousness, an ecstatic, nay, mystical awakening in
which the doors of perception are cleansed and we finally see that the
natural
is derived from the spiritual, not the other way around, and in this way the
earth has been transformed.
A period of nine months then intervened, during which time we presume Jung
was
contemplating the content and meaning of the Arcana. Then in September,
1898, he
checked out Swedenborg's Heaven and Hell. Heaven and Hell is a work that
should
be read as Swedenborg's communication on the nature of life after death.
More
importantly, however, it is an expanded statement of his claim that "Heaven
is
made by the Lord, while hell is created by man out of the misuse of the
capacities of rationality and freedom." This would be a description of the
angels and their Heavenly societies and their relation to the Lord, which is
the
Grand Man. This description takes up most of the book, together with a
description of the hells, which come from vanity, self-centeredness, and
lust.
We see in this work the iconography of a person's interior, phenomenological
world view, much as Jung would reconstruct the interior world view of his
patients, or ask his clients to reconstruct in their artistic depiction of
states of individuation.
Then, a month later, Jung returned to check out Earths in the Solar System,
The
Soul and the Body in their Correlations, and The Delights of Wisdom
Concerning
Conjugal Love, all on the same day. Only the general gist of these volumes
can
be given here. Earths in the Solar System presents Swedenborg's view that,
not
only are there spirits on the after death plane, they also inhabit other
planets
besides earth. The rationale for this is threefold. First, because the
universe
is bigger than the earth alone (in other words,consciousness is not defined
or
even solely made up of the rational waking state), and there is no reason to
presume that we are the only entities out there; second, because nearly all
cultures on earth report such communications, except those inhabiting
western
modernist societies; and third, because Swedenborg reported that he was
visited
by spirits from these other planets and was just chronicling what he had
seen
and heard.
The Soul and the Body and their Correlations is Swedenborg's restatement of
his
doctrine of correspondences -- that every aspect of the physical world is
somehow reflected in the life of the soul. Jung perpetually returned to this
linkage with his interest in the mind/body problem, and the personal
equation in
science; that is, how we simultaneously can know and experience phenomena, a
question that formed the basis for his later exchange with the physicist
Wolfgang Pauli. The Doctrines Concerning Conjugal Love expresses
Swedenborg's
revelation about the spiritual relation of the sexes in the process of
regeneration. Man can only learn to love God through the love he experiences
through others, and again, the essential relation of the opposites emerges.
In
addition, one cannot help but notice that this is also the controversial
volume
in which Swedenborg, himself an unmarried man with no apparent consort
throughout his life, advocates that it is permissible for a married man to
take
on a second partner.
In any event, there is more to be said about the nature of the connections
between Jung and Swedenborg's ideas. It is sufficient here to indicate that
new
scholarship in this area is proceeding.
Footnotes
1.F.X. Charet ((1993). Spiritualism and the Foundations of C. G. Jung's
Psychology. Albany: SUNY Press.) has implied that Jung's motivation for
reading
this literature had been the recent death of his father, in hopes of
communicating with him from beyond the grave. This might be plausible if
Charet
had more evidence from Jung himself on this point, but it seems even less
likely
given that Charet's project to link Jung to spiritualism omits a crucial
focus
on the process of self-realization, of which spiritist phenomena must be
considered a mere subsidiary and not a goal in and of themselves. Charet has
spiritism as his main focus, with little mention of its relation to the
process
of individuation. Rather, supernormal powers are an epiphenomenon in the
process
of self-realization and only indicative of one's progress, at least
according to
the Yoga texts with which Jung was most familiar. Attachment to them leads
to
karmic rebirth in a lower plane, knowing that a higher exists, which is
worse,
the text says, than not knowing that there is a higher interior life at all.
2.Kant, Immanuel (1915/1766). Dreams of a Spirit Seer, Illustrated by Dreams
of
Metaphysics. Tr. E.F. Goerwitz, ed. By F Sewall. 2nd ed. London: New Church
Press.
3.Gabay, Alfred (2005). The Covert Enlightenment: Eighteenth century
counter-culture and its aftermath. West Chester, PA: Swedenborg Foundation;
Taylor, EI. (1999). Shadow Culture: Psychology and spirituality in America.
Washington, DC: Counterpoint.
4.Passavant, Johann Karl (1821). Untersuchungen über den Lebensmagnetismus
und
das Hellsehen. Frankfurt am Main : H. L. Brönner; DuPrel, Karl Ludwig (1970
edition). Das Rätsel des Menschen. Wiesbaden: Löwith; Eschenmayer, Carl
Adolph
(1837). Konflikt zwischen Himmel und Hölle, an dem Dämon eines besessenen
Mädchens. [Caroline Stadelbauer]. Nebst einem Wort an Dr. Strauss.
Tübingen,
Leipzig, verlag der Buchhandlung Zu-Guttenberg; Kerner, Justinus. (1835).
Geschichten Besessener neuerer Zeit. Beobachtungen aus dem Gebiete
kakodämonisch-magnetischer Erscheinungen. Karlsruhe: Braun. Görres, Joseph
von,
(1854-55) La mystique divine, naturelle, et diabolique, par Görres, ouvrage
traduit de l'allemand par M. Charles Sainte-Foi. Paris, Mme Vve
Poussielgue-Rusand.
5.Taylor, EI (1991). Jung and his intellectual context: The Swedenborgian
connection, Studia Swedenborgiana, 7:2.
6.Sonu Shamdasani, by permission. Translation courtesy of Ms. Angela
Sullivan.
7.Compare, for instance, with vishwavirat svarupam, the univsersal form of
the
cosmic man, in Tantric Hinduism. unmarried man with no apparent consort
throughout his life, advocates that it is permissible for a married man to
take
on a second partner.
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++++Message 6240. . . . . . . . . . . . Re: Recovery rates: do you mean
Duffy''s Tavern?
From: ricktompkins . . . . . . . . . . . . 1/17/2010 2:35:00 PM
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I stand corrected, Jared, searched for and
found the biography -- hopefully Hazelden will
start reprinting Dale Mitchell's work again!
The Day Room separating new alcoholic patients
and those approaching discharge was named Duffy's
Tavern not 'Dusty's.'
And, Dr. Silkworth was officially hired as
director of alcoholic treatment at Knickerbocker
Hospital in 1945, not 1940.
Mea culpa and best regards, Rick
- - - -
From: J. Lobdell
Sent: Saturday, January 16, 2010
Do you mean Duffy's Tavern? ... After the radio program?
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++++Message 6241. . . . . . . . . . . . Re: Chauncey Costello from Pontiac,
Michigan
From: happycycler . . . . . . . . . . . . 1/17/2010 2:50:00 PM
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Please See:
U.S. Social Security Death Index
Search Results
Chauncey COSTELLO
Birth Date: 30 Dec 1910
Death Date: 11 May 2006
Social Security Number: 386-01-6198
State or Territory Where Number Was Issued: Michigan
Death Residence Localities
ZIP Code: 48342
Localities: Pontiac, Oakland, Michigan
http://www.familysearch.org/eng/default.asp
Karl K.
- - - -
--- In AAHistoryLovers@yahoogroups.com,
"J. Lobdell" wrote:
>
> My recollection is that Chauncey C. was the longest sober member at
Toronto
2005 and died in 2006. Did he get sober at Dr. Bob's [house] in Akron in
1941?
He was succeeded as oldest by Easy E. down in Alabama, who got sober, I
think,
in Nov 1942, and died in 2008? I don't know of any living members who got
sober
before the end of WW2 (and stayed sober) -- there is in Bristol,
Pennsylvania,
Clyde B. who got sober in Boston June 20 1946 and wrote a book a dozen years
ago
-- SIXTY YEARS A DRUNK FIFTY YEARS SOBER (under the pen-name Freeman
Carpenter).
He's the longest sober I've met.
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++++Message 6242. . . . . . . . . . . . William James Symposium
From: george . . . . . . . . . . . . 1/17/2010 3:39:00 PM
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For those who can't get enough of William James, consider a summer symposium
divided between the White Mountains of New Hampshire and Cambridge,
Massachusetts.
http://www.wjsociety.org/
William James Symposium
A Symposium for Honoring
â"and making use ofâ"William James:
In the Footsteps of William James
The William James Society is planning a long-weekend symposium, August 6-9,
2010, to honor the life of James on the occasion of the hundredth
anniversary of
his death. In the spirit of James, the symposium, âIn the Footsteps of
William James,â will be an opportunity to explore the local settings of
Jamesâs life and to reflect on Jamesâs ability to encounter experience
afresh and approach problems creatively.
The symposium will therefore have two dimensions and we seek presenters for
both:
1. with the symposium taking place at Chocorua, NH, and Cambridge, MA, we
call
for presenters familiar with his life in either or both places who could
serve
as guides for the participants; there are some residents in both places that
will already be serving this role, so our primary call is for our second
dimension;
2. for a symposium as much about the public intellectual significance of
Jamesâs thought as his scholarly contributions, we call for presenters
who can
address issues of historic and contemporary relevance as illuminated by
Jamesâs life and work, for sessions to include topics such as these:
- The Pragmatist Turn, and its potential for reconciling disputes and
fostering
common sense in public discourse,
- Values Voters and Valuing Citizenship, on the uses of his theories for
comprehending differences and encouraging listening, and his speaking out
against social injustice,
- Educational Renewal, from Jamesâs own classroom experiences to his
talks to
teachers and about education, to his potential to foster opening of minds,
- Spirituality and Belief, with James in anticipation of the endurance of
religion and spirituality in secular settings and of theories for embracing
differences of belief,
- Mental Health, from his theory of habits to his inspirations to help
people
with addiction and to encourage the research in positive psychology,
- Appraisals of James by his colleagues, friends, students, and successors
in
various fields.
Please send an abstract of 100 words and a brief description of
qualifications
to the William James Symposium Committee by January 15, 2010 to:
*Lynn Bridgers: l.bridgers@worldnet.att.net;
*Paul Croce: pcroce@stetson.edu; or Box 8274, Stetson University, 421 N.
Woodland Blvd., DeLand, FL 32720; or
*John Kaag: John_Kaag@UML.edu; or Department of Philosophy, University of
Massachusetts, Lowell, 102 Olney Hall, Lowell, MA 01856
George Cleveland
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++++Message 6243. . . . . . . . . . . . Re: Swedenborgian influences on
Jung, Kant, and William James
From: kevinr1211 . . . . . . . . . . . . 1/17/2010 3:38:00 PM
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Henry James (the father) was also thought to
be an alcoholic. The family put a lot of money
into the children's education though, with good
results! The money came from the grandfather...
- - - -
In AAHistoryLovers@yahoogroups.com,
"bbthumpthump" wrote:
>
> William James's father, Henry James was a
> Swedenborgian, which I'm sure influenced young
> William James, and in turn Bill Wilson.
>
> Carl Jung was also influenced by Swedenborg,
> as were Kant, and of course Lois Wilson and
> her family.
>
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++++Message 6244. . . . . . . . . . . . How quickly should the twelve steps
be taken?
From: Jay Pees . . . . . . . . . . . . 1/17/2010 2:04:00 PM
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On pages 75-76 of our Big Book it indicates
the waiting period to do Step 6 is about 1 hour.
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++++Message 6245. . . . . . . . . . . . RE: How quickly should the twelve
steps be taken?
From: Bill Lash . . . . . . . . . . . . 1/17/2010 4:01:00 PM
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Starting their 4th Step after 7 years? Wow, that's just crazy & certainly
not the AA message! I always like sticking to what the AA literature says
so here's an article I wrote called "When do we work the Steps" compiling
statements mostly from the Big Book's clear-cut directions:
http://www.justloveaudio.com/resources/12_Steps_Recovery/Pre-Step_Work/When_
Do_W\
e_Work_the_Steps.pdf [1]
Just Love,
Barefoot Bill
- - - -
When Do You Want to Get Well?
by Barefoot Bill
"I wonder how many alcoholics upon finding out they had a deadly ailment and
a
doctor had a cure would sit in the
doctor's waiting room 90 times in 90 days (or for a year or more) and wait
for
the medicine to be administered to them. I
also wonder how many alcoholics do the same thing concerning our 12 Steps;
they
go to 90 meetings in 90 days hoping
to have a spiritual awakening without taking the Steps." - Archie M.
I have been scolded a few times (by fellow AA's) because of the fact that I
sometimes share at meetings about how the
Steps are meant to be worked immediately and quickly. I've been told that
this
"theory" will "harm" newcomers (having
only a few days, a few weeks, or a few months) who could not possibly be
"ready"
to do the work yet. Then I'm usually
told that these new members should just go to meetings for a while and
eventually they'll "know" when they are ready to
get into the Program. In the early days of AA, when a new person showed up
to
their first meeting and asked about when
they were going to get into working the Steps, established members usually
asked
them, "When do you want to get well?
If you want to get well now, we'll be working the Steps now. If you DON'T
want
to get well now, I guess you can put off
the Steps, but by doing so you're probably going to drink." I do not agree
that
we first get our life together and then turn to
God. I believe that we turn to God and then, AND ONLY THEN, do we begin to
get
our life together. That's exactly what
the Steps are all about. As a matter of fact, Bill Wilson got into the Steps
after a few days, Dr. Bob got into the Steps after
one day, and Bill Dotson (AA #3) also got into the Steps after a few days.
These
were the first three members of AA and
none of them ever drank again. But for me the bottom line is, what does the
AA
Program and the AA literature have to
say about it? Since it says, "Rarely have we seen a person fail who has
thoroughly followed our path," then what does the
PATH say? The following is a list of timeframes found in the Big Book, and
is
the basis for my experience and the
experience of those I've worked with. Page and paragraph numbers are from
the
new Fourth edition.
Page xxvi:4 - "Though we work out our solution on the spiritual as well as
an
altruistic plane, we favor hospitalization for
the alcoholic who is very jittery or befogged. More often than not, it is
imperative that a man's brain be cleared before he
is approached, as he has then a better chance of understanding and accepting
what we have to offer." (So it says we
need to be detoxed off of alcohol first, which usually takes two or three
days
but in extreme cases takes four or five days,
before getting into the work. See also page xxvii:7.)
Page xxvii:5 - "Many years ago one of the leading contributors to this book
(Bill Wilson) came under our care in this
hospital and while here he acquired some ideas which he put into practical
application AT ONCE." (In about three days
Bill was into working almost all of what later became the AA program. See
also
page 13.)
Page xxvii:7 - "Of course an alcoholic ought to be freed from his physical
craving for liquor, and this often requires a
definite hospital procedure, before psychological measures (like the Steps)
can
be of maximum benefit." (For
psychological measures to benefit us we need to be applying them. So again,
it's
saying we need to be detoxed off of
alcohol first, which usually takes two or three days but in extreme cases
takes
five or six days, before getting into the
Steps. See also page xxvi:4.)
Page 9 - "The door opened and he stood there, fresh-skinned and glowing.
There
was something about his eyes. He was
inexplicably different. What had happened?
"I pushed a drink across the table. He refused it. Disappointed but curious,
I
wondered what had got into the fellow. He
wasn't himself.
"'Come, what's all this about?' I queried.
"He looked straight at me. Simply, but smilingly, he said, 'I've got
religion.'
"I was aghast. So that was it last summer an alcoholic crackpot; now, I
suspected, a little cracked about religion. He had
that starry-eyed look. Yes, the old boy was on fire all right. But bless his
heart, let him rant! Besides, my gin would last
longer than his preaching.
"But he did no ranting. In a matter of fact way he told how two men had
appeared
in court, persuading the judge to
suspend his commitment. They had told of a simple religious idea and a
practical
program of action. That was two months
ago and the result was self-evident. It worked!
"He had come to pass his experience along to me -- if I cared to have it. I
was
shocked, but interested. Certainly I was
interested. I had to be, for I was hopeless." (So we don't have to wait very
long to start doing Twelfth Step work, all that's
required first is that we have worked most of the 12 Steps.)
Pages 13 thru 15 - "At the hospital I (Bill Wilson) was separated from
alcohol
for the last time (Bill was admitted to Towns
Hospital at 2:30PM on December 11, 1934. Bill was 39 years old.). Treatment
seemed wise, for I showed signs of delirium
tremens. There I humbly offered myself to God, as I then I understood Him,
to do
with me as He would. I placed myself
UNRESERVEDLY under His care and direction. I admitted for the first time
that of
myself I was nothing; that without Him I
was lost (Bill takes what later became Step Three. He reached the
conclusions of
Step One on page 8:1 and Step Two on
12:4). I RUTHLESSLY faced my sins (what later became Step Four) and became
willing to have my new-found Friend
(God) take them away, root and branch (what later became Steps Six and
Seven). I
have not had a drink since.
My schoolmate (Ebby Thacher) visited me, and I FULLY acquainted him with my
problems and deficiencies (what later
became Step Five). We made a list of people I had hurt or toward whom I felt
resentment. I expressed my entire
willingness to approach these individuals, admitting my wrong (what later
became
Step Eight). NEVER was I to be critical
of them. I was to right ALL such matters to the UTMOST of my ability (what
later
became Step Nine).
I was to test my thinking by the new God-consciousness within. Common sense
would thus become un-common sense
(these two lines refer to what later became Step Ten). I was to sit quietly
when
in doubt, asking ONLY for direction and
strength to meet my problems as He would have me. NEVER was I to pray for
myself, except as my requests bore on my
usefulness to others (what later became Step Eleven). Then only might I
expect
to receive. But that would be in great
measure. My friend promised when these things were done I would enter upon a
new
relationship with my Creator; that I
would have the elements of a way of living which answered ALL my problems
(what
later became the first two parts of
Step Twelve). Belief in the power of God, plus enough willingness, honesty
and
humility to establish and maintain the new
order of things, were the ESSENTIAL REQUIREMENTS.
Simple, but not easy; a price HAD to be paid. It meant DESTRUCTION of
self-centeredness. I MUST turn in ALL things to
the Father of Light who presides over us all.
These were revolutionary and drastic proposals, but the moment I FULLY
accepted
them, the effect was electric. There
was a sense of victory, followed by such a peace and serenity as I had never
know. There was utter confidence. I felt
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