By John P. Dourley
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Extra resources for A strategy for a loss of faith: Jung's proposal
6 Jung's point here, as throughout his work, is hardly inimical to ethical endeavor since his psychology contains in itself a most rigorous ethic and ascetic. Rather this citation is a caustic comment on the way in which the search for "perfection" can truncate a broader human spirit and needs itself to be crucified. 7 When Memories, Dreams, Reflections is read in the context of Jung's wider work, one can again use Jung's own psychology to identify the archetypal basis of his parents' conflict.
Jung's psychology would answer along the following lines. We now realize that conscious dialogue with the unconscious in whatever form, but especially in the form of the dream, is functionally a dialogue with divinity. This realization could restore a safer religiosity to contemporary believer and nonbeliever alike, for the dialogue, at least in the nonpsychotic, would be with the Self and so with its anti-inflationary, balancing influence on consciousness. An honest and prolonged dialogue with the Self thus becomes the ultimate counter to the fanaticism and unconsciousness that hope in the new age can so easily engender.
Pp. 213-214. , pp. 214-215. Page 22 his father's problematic situation than on his mother's. He identifies his father's suffering with the wound of the fisher king Amfortas, inflicted by his Christianity. In so doing he again makes of his father's suffering a microcosm of the suffering inflicted on the Christian by Christianity, whose healing was the goal of the alchemical search for the grail. This could hardly be put more explicitly than when Jung writes: My memory of my father is of a sufferer stricken with an Amfortas wound, a "fisher king" whose wound would not healthat Christian suffering for which the alchemists sought the panacea.