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A Blog about Psychology (Jungian), Spirituality and Happiness, By Roberto Lima Netto.

Definition of God by C. G. Jung

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Definition of God by C. G. Jung

Definition of God

Jung, the genial Swiss psychologist, said about his understanding of God: “God is the name by which I designate all things that cross my willful path, violently and recklessly, all things that upset my subjective views, plans and intentions and change the course of my life for better or worse.” (Quoted by Edward Edinger in his book “Transformation of the God-Image.”

How to make sense of this bombastic definition? We have to consider that the God that created the Universe, this Intelligent Force responsible for the Big-Bang or if you prefer, the Bible´s creator of the world as related in Genesis, cannot be understood by our human minds. Maybe the mystics can, but the limitations of human language limit what they can convey to us. The theologians claim to be able to explain God, but they reason with their minds and the only God they can talk about is the God Jung says we carry inside our psyche. In summary, this Intelligent Force, this great God, is well above the capabilities of the human mind to access.

Jung said that the human psyche is essentially religious and has an archetype – the Self - that he also calls the Image of God, and that is the center of our psyche, its general director. Many people have the illusion that the Ego – the conscious side of the psyche – directs our lives. They are wrong. When subject to a strong emotion, a stressful situation, the Ego loses its command to the unconscious, populated by complexes and under the direction of the Self.

Jung claims that the only God we can have limited access to is the Self, this internal God that he called the Image of God inside our minds. We should be able to hear and dialogue with the Self using dreams and active imagination.

Where is God? God is inside our psyche as well as outside. God is everywhere. But the God we can talk to is inside our psyche.

The objective of life, the objective of the Self is to steer us in our journey of individuation. To do this, he sends messages, initially gentle signs that, if unheard, get stronger and may even create accidents. As Jung says, “cross my willful path, violently and recklessly.”

Roberto Lima Netto, a Jungian. I write Jungian books –  The Jungian Bible,  The Little Prince for Grownups — and Psychological thrillers – The Amazon Shaman, – In Search of Happiness.

I was involved in the business world, as an executive of large companies and university professor since recently. I was the president CSN, the largest steel-mill of Latin America and was responsible for its turn-around. My first encounter with the teachings of the Swiss psychologist C. G. Jung, one of the greatest geniuses of the 20th Century, was during my midlife crisis. Reading "Man and his Symbols" at that time, inspired me to go into Jungian analysis and to begin devouring the writings of Jung and his disciples. Since then, I've been studying psychology, especially Jungian psychology and, after reaching my seventies, I decided to become a full time writer, specializing on books on Jungian psychology and psychological thrillers. Every masterpiece of literature can be absorbed through multiple interpretations, and yield powerful insights for our daily lives. My first Jungian book, “The Little Prince for Grown-ups“, in its fourth edition in Brazil, was based on the famous book of Saint-Exupéry. The second, - “The Jungian Bible” - interprets some stories of the Old Testament and world myths. As I get older and, with a bit of luck, wiser, I want to pass on to the younger generations the lessons life has taught me. Jesus Christ taught that it was easier to sell ideas with stories. Following the Master, I published in English "The Amazon Shaman" and "In Search of Happiness", two psychological thrillers around the theme of happiness.

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