Dark Religion: Fundamentalism from The Perspective of Jungian Psychology by Šolc Vladislav & J. Didier George

Author:Šolc , Vladislav & J. Didier, George [Šolc , Vladislav]
Language: eng
Format: epub
Publisher: Chiron Publications
Published: 2018-11-29T16:00:00+00:00

126 The Fundamentalism Project : Project sponsored by the American Academy of Arts and Sciences; an international scholarly investigation of conservative religious movements throughout the world. The project began in 1987 and ended in 1995. Martin E. Marty and R. Scott Appleby directed the project.

127 For example, human religious sacrifice is not only illegal in the western world, but a person who insisted on practicing it as part of their personal religious belief would be considered insane. Nevertheless, in some parts of the modern world women may be subject to stoning for infidelity or other alleged acts.

128 “In a truly complex system no single aspect as adequate information to represent the whole, nor can any single part statistically predict the dynamic behavior of the system, especially when it self-organizes. Symmetry is broken in what are called phase transitions, rapid, abrupt reorganizations of a dynamic system that radically restructure the system, allowing new forms to emerge. Bearing the psychological equivalent of a phase transition and reorganization can be highly stressful for an individual even if ultimately positive in transformative effect.” (Cambray, J., Synchronicity , 2009, Texas A&M)

129 Jung (1921) postulated four essential cognitive functions: thinking, feeling, sensation, and intuition. He says: “Sensation establishes what is actually present, thinking enables us to recognize its meaning, feeling tells us its value, and intuition points to possibilities as to whence it came and whither it is going in a given situation.” (Psychological Types , CW 6, par. 958)

130 See: Šolc, V., Kde se rodí konspirační teorie, Vesmír, 2016

131 CW 8, par. 194 - 219.

132 CW 8, par. 255

133 Jung understood the “persona” as both an archetype and a complex. It is an archetype because it is universally human and it is a complex because it is filed with individual experience that is connected to ego consciousness. Thus the persona is a social mask or the face a person puts on to engage one’s social world—it stands between the ego and the outer world. The persona is not to be thought of as pathological or false. It is a compromise between the demands of the social environment on ego consciousness balanced with the structures of one’s inner landscape.

134 See Eliade, M., Shamanism: Archaic Techniques of Ecstasy , Princeton University Press, Princeton, 2004 (First published in 1951)

135 “Abaissement du niveau mental ,” was first used by French Professor Pierre Janet and refers to a relaxation and uninhibited lowering of consciousness or letting go of psychic restraints characterized by an absence of concentration and attention. This psychic state can be brought about either involuntarily (e.g., possession by complex, physical and mental fatigue, shock, etc.) or voluntarily through fostered preparation for active imagination and/or forms of mediation.

136 CW 9i, par. 222: “There are still other factors which may take possession of the individual, one of the most important being the so-called “inferior function.” (…) I should only like to point out that the inferior function is practically identical with the dark side of the human personality.”

137 Hypocrisy: c.1200,

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