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Psychosocial Wednesdays with Lionel Corbett

19 February 2022
Jung’s Notion of the Self and the Ātman

This talk will discuss Jung’s belief that his notion of the Self is comparable to the Ātman/Brahman of the Upaniṣads and the Puruṣa of the Yoga system of Patañjali. This comparison is controversial, and has been denied by some authors. As a possible bridge between Jung and the Upaniṣadic tradition, I suggest that Jung’s idea of the Self corresponds to the level of the divine with qualities known as Saguṇa Brahman or Iśhvara, which is the source of the numinous material that Jung valued. The comparison is limited, because Jung refused to relinquish the importance of the ego, and although there are nondual strands in his thought, he does not develop a fully non-dual model of the kind found in Upaniṣadic traditions such as Advaita Vedānta.

Dr. Lionel Corbett trained in medicine and psychiatry in England and as a Jungian Analyst at the C.G. Jung Institute of Chicago. He is a professor of depth psychology at Pacifica Graduate Institute, in Santa Barbara, California.

Summary: Please forgive the repetition of a documentary film presentation tonight, but there are good reasons. This fascinating lecture is too important and too closely tied to yesterday’s wisdom video to delay in showing it to you. Unlike yesterday’s masterful explanation of the paradigmatic roots of Islam, this discourse by Abdal Hakim Murad is an extraordinary history lesson, a portrait of the aberrant logos of modernity, but also an analysis of the relationship of modern consciousness to Nature and to our own inner natures.

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Teleological:

Information, energy, or nonlinear change that occurs as the effect of events that take place in the future and alter the past, which is perceived in the present as non-ordinary phenomena, synchronicities, unpredictable emergent properties or other notable explicate arisings. The source of such forces may also lie beyond chronological time, in higher dimensions of the Real.

The process of non-process:

Since awakening is instantaneous, along with the recognition that one was never really in the dream, but enjoying the creation of the dream, it must be understood that making awakening into a process can only be part of the dream, and has nothing to do with Awakening itself.

The Real:

When we speak of the Real, unless otherwise qualified, we mean the Supreme Real. The Supreme Real does not appear. Appearance is not Real. All that appears is empty of true existence. There are no real things. All that is phenomenal is temporary, dependent, and reducible to a wave function of consciousness. The world does not exist independent of consciousness. There is no matter or material world. All is made of consciousness. Pure consciousness is Presence. It is no-thing, non-objective, not in space or time. All that appears in Presence, or to Presence, is an emanation of Presence, but is not different from That. This is one meaning of nonduality.

The Real is also a term used in Lacanian psychoanalysis. What Lacan means by the Real is that aspect of phenomenal appearance which is overwhelming, traumatic, or impossible. We would call that Real One. It is a relative Real, not Absolute. We add that there is a Real Two, which consists of divine love. Love is not an appearance, but it changes appearance, through recognition of its Source, into a divine manifestation, a projection of God’s sublimely beautiful Mind as infinite fractal holographic cosmos. Real Three is the unchanging Absolute, beyond all conception or image.

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