Happiness Academy Online

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

Do you know God? Jung said he knew.

Do you know God? Jung said he knew                   (Versão em português abaixo)

Jung, the great Swiss psychologist, one of the genius of the twenty century, when questioned in a BBC interview if he believed in God, answered: “I don’t believe, I know.”

Truly an enigmatic answer. Which God are we talking about? Which God Jung knew? Are we talking about the Intelligent Spirit that created the universe? This God is beyond human understanding. Probably only the mystics can relate to this Major Force, but the limitations of human language block the transmission of what they know. We cannot say anything about this Intelligent Force, this real God. It is well above our rational faculties.

Jung claims that every human being carries in his unconscious an Image of God, a major archetype that he called the Self. Whereas ego is the center of the conscious psyche, the Self is the center of both conscious and unconscious psyche. Differently from the ego, which guides our conscious mind, the Self orients the whole psyche. A very helpful metaphor for the Self is of a football coach. He may give guidance to the players before the match and during the breaks, but he cannot determine what each player will do each time he has the ball. The Self is the coach of the psyche, but the Ego can choose not to hear the coach. But there is an exception. When dominated by an emotion, the Ego can lose control, can be dominated by personalities that live in the unconscious..

The personalities that inhabit out psyche have energy and free will. It is not only the Ego that has this freedom. The Ego does not controls the archetypes and complexes that live inside our unconscious. If you want more on this subject, click here.

The notion of Self is extremely important since it represents the psychological God that the Bible deals with – the Image of God inside our psyche. Whenever we mention Yahweh, Elohim, the Lord, God, we will be referring to the Self.

The Self; the Image of God. This is the God we can relate to. In fact, this is the God we should relate to.

How can we talk to the Self? Jung develop a method to talk to the personalities that inhabit our unconscious: Active Imagination. Talking to them, we can become more conscious,

According to Jung, the objective of life is to become more and more conscious. He claims that the gains that each human being achieves during his or her life is not lost with death, but is kept in the collective unconscious for the use of humankind.

How to talk to these personalities? How to practice Active Imagination. To avoid repeating myself, I suggest you click here to get additional information.

I am Roberto Lima Netto, and I believe that our objective in life is to be happy and that Spirituality and Jungian psychology, my main areas of interest, can help us in this search for happiness. I am a writer. Some of my books are “The Little Prince for Grown-ups“, “The Jungian Bible“, “The Amazon Shaman” and “In Search of Happiness“. I invite you to visit blog and leave your comment at: www.HappinessAcademyOnline.org.

Você conhece Deus? Jung respondeu que sim

Jung, o grande psicólogo suíço, um do gênio do século 20, quando questionado em uma entrevista à BBC, se ele acreditava em Deus, respondeu: “Eu não acredito, eu sei.”
Uma resposta verdadeiramente enigmática. De qual Deus estamos falando? Qual era o Deus a que Jung se referia? Estaria falando sobre o Espírito inteligente que criou o universo? Não creio. Este Deus está além da compreensão humana. Provavelmente só os místicos podem se relacionar com esta Força Maior, mas as limitações da linguagem humana bloqueiam a transmissão do que eles apreenderam. Não podemos dizer nada sobre essa Força Inteligente. Este Deus Verdadeiro está bem acima de nossas faculdades racionais. Então? Como explicar a resposta de Jung?
Jung afirma que cada ser humano carrega no seu inconsciente Deus, um arquétipo importante que ele chamou de Self. Enquanto o Ego é o centro da psique consciente, o Self é o centro da psique total, consciente e inconsciente. Diferentemente do ego, que orienta a nossa mente consciente, o Self orienta a psique coo um todo. Mas ele não dirige, orienta. Uma metáfora muito útil para o Self é o de um treinador de futebol. Ele pode dar orientações para os jogadores antes do jogo e durante os intervalos, mas não pode determinar o que cada jogador vai fazer a cada vez que ele tem a bola. O Self é o treinador da psique, mas o Ego pode optar por não ouvir o treinador. Porém, há uma exceção. Quando dominado por uma emoção, o Ego pode perder o controle.
O ser humano pode ser dominado por personalidades que vivem no inconsciente. As personalidades que habitam a psique tem energia e vontade livre. Não é só o Ego que tem essa liberdade. O Ego não controla os arquétipos e complexos que vivem dentro de nosso inconsciente. Se você quiser saber mais sobre este assunto, clique aqui.
A noção de Self é extremamente importante, pois representa o Deus psicológica ao qual a Bíblia se refere – a imagem de Deus dentro de nossa psique. Sempre que falamos de Javé, Elohim, o Senhor, Deus, estaremos nos referindo ao Self.
O Self, a imagem de Deus. Este é o Deus com o qual podemos nos relacionar. Na verdade, este é o Deus que devemos nos relacionar.
Como podemos falar com o Self? Jung desenvolver um método para conversar com as personalidades que habitam o nosso inconsciente: Imaginação Ativa. Conversando com elas, podemos nos tornar mais conscientes.
De acordo com Jung, o objetivo da vida é tornar-se mais e mais consciente. Ele afirma que os ganhos que cada ser humano alcança durante a sua vida não se perdem com a morte, mas são guardados no inconsciente coletivo para o uso da humanidade.
Como falar com essas personalidades? Como praticar a imaginação ativa. Para evitar repetir-me, eu sugiro que você clique aqui para obter informações adicionais.

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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  1. When Dr. Jung said: “I don’t believe. I know.” here is what the message is that he actually intended to convey as written his letter to “The Listener” on January 21, 1960 after his comment was misconstrued subsequent to the BBC Broadcast.

    Sir – So many letters I have received have emphasized my statement about ‘knowing’ (of God) [in Face to Face, The Listener, October 29]. My opinion about knowledge of God is an unconventional way of thinking, and I quite understand if it should be suggested that I am no Christian. Yet I think of myself as a Christian since I am entirely based upon Christian concepts. I only try to escape their internal contradictions by introducing a more modest attitude, which takes into consideration the immense darkness of the human mind. The Christian idea proves its vitality by a continuous evolution, just like Buddhism. Our time certainly demands some new thought in this respect, as we cannot continue to think in an antique or medieval way, when we enter the sphere of religious experience.
    I did not say in the broadcast, “There is a God.” I said “I do not need to believe in God; I know.” Which does not mean: I do know a certain God (Zeus, Jahwe, Allah, the Trinitarian God, etc.) but rather: I do know that I am obviously confronted with a factor unknown in itself, which I call ‘God’ in consensu omnium [consent of everyone] “‘quod semper, quod ubique, quod ab omnibus creditur”). [“What has been believed always, everywhere, and by all”] I remember Him, I evoke Him, whenever I use His name overcome by anger or by fear, whenever I involuntarily say: “Oh God!”
    That happens when I meet somebody or something stronger than myself. It is an apt name given to all overpowering emotions in my own psychical system subduing my conscious will and usurping control over myself. This is the name by which I designate all things which cross my willful path violently and recklessly, all things which upset my subjective views, plans, and intentions and change the course of my life for better or worse. I accordance with tradition I call the power of fate in this positive as well as negative aspect, and inasmuch as its origin is beyond my control, ‘god’, a ‘personal god’, since my fate means very much myself, particularly when it approaches me in the form of conscience as a vox Dei, with which I can even converse and argue. (We do and, at the same time, we know that we do. One is subject as well as object.)
    Yet I should consider it an intellectual immorality to indulge in the belief that my view of a god is the universal, metaphysical Being of the confessions or ‘philosophies’. I do neither commit the impertinence of a hypostasis, nor of an arrogant qualification such as: ‘God can only be good.’ Only my experience can be good or evil, but I know that the superior will is based upon a foundation which transcends human imagination. Since I know of my collision with a superior will in my own psychical system, I know of God, and if I should venture the illegitimate hypostasis of my image, I would say, of a God beyond good and evil, just as much dwelling in myself as everywhere else: Deus est circulus cuius centrum est ubique, cuis circumferentia vero nusquam. [God is a circle whose center is everywhere, but whose circumference is nowhere]
    Yours, etc.,
    Carl Gustav Jung

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