John Dourley and God Essay -- Religion Christianity Psychology Essays

John Dourley and GodIt is my understanding that Dourley does not explain idol as a creation of the human mind. Rather, the point that Dourley makes is that purposes of divinity fudge as existing outside the psyche are the result of archetypal preparation of which the individual is unaware. This in no way eclipses the existence of god. Rather, it defies the orthodox notion of a transpsychic being by arguing that god is wholly contained in the psyche, albeit the limitless nature of the unconscious. Dourley argues this in his discussion of Jungs arguments with Martin Buber. While Buber argues that much(prenominal) a Being must be conceived as existing individu tout ensembley of the psyche (1995, p 181), Jung points out that Bubers conclusions are based on archetypal possession of which Buber remained unaware (1995, p 183). The creation of a immortal from encounters with archetypes as Buber had done is dubbed by Dourley as the deity-creating function of the unconscious, a bourn h e uses twice (1995, p 177 199). Herein lies the possible misinterpretation that Dourley sees Jung as beholding god to be a human creation null of a reality of existence. Dourley points out that religions that live do so because the breachs personal experience and imagery are recognized by the collective as meeting its needs (1995, p177-8). Collective in this outcome refers to the collective unconscious. The unconscious resolves its needs by influencing individual intelligence, and invariably produces god-creations that partially satisfy its needs although not bringing total fulfillment. In this way, all the religions of the world are explained. To further illustrate how Dourleys concept of a deity-creating function does not relegate god to a mental creation, remember the ... ...ed life is sustained despite the law of entropy. I offer the arguments of changed consciousness and the report of growth to show the reality of god beyond our mental creations. It is also important to note that both of these notions are premised on the idea of god existing inside the human psyche, not beyond it. It is my take to that my endeavors at the beginning of the paper have that I am in agreement with Dourley, not opposition. Following my arguments to a logical end, I trail the conclusion that some minds are, in fact, more receptive to the psychically contained god than are others. Works CitedDourley, John P. The religious implications of Jungs psychology. Journal of uninflected Psychology, 40. Halligan, Fredrica R. Jungian theory and religious experience. In RW Hood, Jr. (Ed) Handbook of religious experience. Birmingham Religious Education Press, Inc.