Synchronous & Numinous Event Is Integrated with Meaning [You Tube Video]
“Numinous” – Anthology
Since he is psychologically an archetype of the Self, his divinity only confirms that the Self is numinous, a sort of god, or having some share in the divine nature ~Carl Jung, CW 5, Para 612
This ritual serves to remind us of the original numinosity of fire-making, but apart from that it has no practical significance. The anamnesis of fire-making is on a level with the recollection of the ancestors among primitives and of the gods at a more civilized stage ~Carl Jung, CW 5, Para 250
Since he is psychologically an archetype of the Self, his divinity only confirms that the Self is numinous, a sort of god, or having some share in the divine nature ~Carl Jung, CW 5, Para 612
The projection of the mother-imago upon water endows the water with a number of numinous or magical qualities peculiar to the mother. A good example of this is the baptismal water symbolism in the Church ~Carl Jung, CW 5, Para 320
The archetypes are the numinous, structural elements of the psyche and possess a certain autonomy and specific energy which enables them to attract, out of the conscious mind, those contents which are best suited to themselves ~Carl Jung, CW 5, Para 344
What is drawn up is a numinous, previously unconscious content which would remain dark were it not interpreted by the voice from above as the birth of a god. This type of experience recurs in the baptism [Christ’s] in the Jordan (Matthew 3: 17) ~Carl Jung, CW 5, Para 349
Since he [Marduk] is psychologically an archetype of the Self, his divinity only confirms that the Self is numinous, a sort of god, or having some share in the divine nature ~Carl Jung, CW 5, Para 612
It not infrequently happens that the archetype appears in the form of a spirit in dreams or fantasy products, or even comports itself like a ghost. There is a mystical aura about its numinosity, and it has a corresponding effect upon the emotions. . .. Often it drives with unexampled passion and remorseless logic towards its goal and draws the subject under its spell, from which despite the most desperate resistance he is unable, and finally no longer even willing, to break free, because the experience brings with it a depth and fullness of meaning that was unthinkable before. ~Carl Jung, CW 8, Para 405
Numinosity, however, is wholly outside conscious volition, for it transports the subject into the state of rapture, which is a state of will-less surrender. ~Carl Jung, CW 8, Para 383.
… number and synchronicity… were… always brought into connection with one another,… both possess numinosity and mystery as their common characteristics. Number has invariably been used to characterize some numinous object, and all numbers from 1 to 9 are ‘sacred,’ just as 10, 12, 13, 14, 28, 32, and 40 have a special significance. ~Carl Jung, CW 8, Para 870.
[For the alchemists] they were seeds of light broadcast in the chaos…the seed plot of a world to come…One would have to conclude from these alchemical visions that the archetypes have about them a certain effulgence or quasi-consciousness, and that numinosity entails luminosity ~Carl Jung, CW 8, Para 388.
Everything the anima touches becomes numinous – unconditional, dangerous, taboo, magical … She affords the most convincing reasons for not prying into the unconscious, an occupation that would break down our moral inhibitions and unleash forces that had better been left unconscious and undisturbed. ~Carl Jung, CW 9i, Para 59
Everything the anima touches becomes numinous – unconditional, dangerous, taboo, magical. ~Carl Jung, CW 9i, Para 59
Usually the mandalas express religious, i.e., numinous, thoughts and ideas, or, in their stead, philosophical ones ~Carl Jung, CW 9i, Para 645.
The shadow, for instance, usually has a decidedly negative feeling-value, while the anima, like the animus, has more of a positive one. Whereas the shadow is accompanied by more or less definite and describable feeling-tones, the anima and animus exhibit feeling qualities that are harder to define. Mostly they are felt to be fascinating or numinous. Often they are surrounded by an atmosphere of sensitivity, touchy reserve, secretiveness, painful intimacy, and even absoluteness. The relative autonomy of the anima- and animus-figures expresses itself in these qualities ~Carl Jung, CW 9ii, Para 53.
The centering of the image on hell, which at the same time is God, is grounded on the experience that highest and lowest both come from the depths of the soul, and either bring the frail vessel of consciousness to shipwreck or carry it safely to port, with little or no assistance from us. The experience of this “centre” is therefore a numinous one in its own right ~Carl Jung, CW 9ii, Para 209.
Since the archetypes usually have a certain numinosity, they can arouse just that fascination which is accompanied by synchronistic phenomena ~Carl Jung, CW 9ii, Para 287.
Psychologically, however, the idea of God’s[unknownness], or of the [inconceivable god or god without conception], is of the utmost importance, because it identifies the Deity with the numinosity of the unconscious. The atman / purusha philosophy of the East and, as we have seen, Meister Eckhart in the West both bear witness to this ~Carl Jung, CW 9ii, Para 303.
Assertions of this kind are manifestations of the psyche which belong to our human nature, and there is no psychic wholeness without them, even though one can grant them no more than subjective validity. Thus the vox Dei hypothesis is another subjective exclamation, whose purpose it is to underline the numinous character of the moral reaction. Conscience is a manifestation of mana, of the “extraordinarily powerful,” a quality which is the especial peculiarity of archetypal ideas. For, in so far as the moral reaction is only apparently identical with the suggestive effect of the moral code, it falls within the sphere of the collective unconscious, exemplifying an archetypal pattern of behaviour reaching down into the animal psyche. ~Carl Jung, CW 10, Para 846
Anything that comes upon me with this intensity I experience as numinous, no matter whether I call it divine or devilish or just “fate.” ~Carl Jung, CW 10, Para 871
If we could look into the psyche of the yucca moth, for instance, we would find in it a pattern of ideas, of a numinous or fascinating character, which not only compels the moth to carry out its fertilizing activity on the yucca plant but helps it to “recognize” the total situation ~Carl Jung, CW 10, Para 547
But the real [secrets] come to him [man] out of the depths of the unconscious, and then he may reveal things which he ought really to have kept secret. Here again we see the numinous character of the reality in the background. It is not we who have secrets, it is the real secrets that have us ~Carl Jung, CW 10, Para 886
Wherever we find it, the archetype has a compelling force which it derives from the unconscious, and whenever its effect becomes conscious it has a distinctly numinous quality. There is never any conscious invention or cogitation, though speculations about the Trinity have often been accused of this. But collective and, above all, manifestly archetypal ideas can never be derived from the personal sphere. If Communism, for instance, refers to Engels, Marx, Lenin, and so on as the “fathers” of the movement, it does not know that it is reviving an archetypal order of society that existed even in primitive times, thereby explaining, incidentally, the “religious” and “numinous” (i.e., fanatical) character of Communism. Neither did the Church Fathers know that their Trinity had a prehistory dating back several thousand years ~Carl Jung, CW 11, Para 222
Thus the history of the Trinity presents itself as the gradual crystallization of an archetype that moulds the anthropomorphic conceptions of father and son, of life, and of different persons into an archetypal and numinous figure, the “Most Holy Three-in-One.” The contemporary witnesses of these events apprehended it as something that modern psychology would call a psychic presence outside consciousness. If there is a consensus of opinion in respect of an idea, as there is here and always has been, then we are entitled to speak of a collective presence. Similar “presences” today are the Fascist and Communist ideologies, the one emphasizing the power of the chief, and the other communal ownership of goods in a primitive society ~Carl Jung, CW 11, Para 224
The numinous experience of the individuation process is, on the archaic level, the prerogative of shamans and medicine men; later, of the physician, prophet, and priest; and finally, at the civilized stage, of philosophy and religion …. The shaman’s experience of sickness, torture, death, and regeneration implies, at a higher level, the idea of being made whole through sacrifice, of being changed by transubstantiation and exalted into a pneumatic man in a word, of apotheosis. ~Carl Jung, CW 11, Para 448.
Since an archetype always possesses a certain numinosity, the integration of the numen generally produces an inflation of the subject. It is therefore entirely in accord with psychological expectations that Goethe should dub his Faust a Superman. In recent times this type has extended beyond Nietzsche into the field of political psychology, and its incarnation in man has had all the consequences that might have been expected to follow from such a misappropriation of power ~Carl Jung, CW 11, Para 472
In Milton’s time these ideas were very much in the air, forming part of the general stock of culture, and there were not a few Masters who realized that their philosophical stone was none other than the “total man.” The Satan-Prometheus parallel shows clearly enough that Milton’s devil stands for the essence of human individuation and thus comes within the scope of psychology. This close proximity, as we know, proved a danger not only to the metaphysical status of Satan, but to that of other numinous figures as well. ~Carl Jung, CW 11 Para 471
He [A Patient] simply could not “quench the fire” and finally he had to admit the incomprehensibly numinous character of his experience. He had to confess that the unquenchable fire was “holy.” This was the sine qua non of his cure. ~Carl Jung, CW 11, Para 74
It [the cross] is, in fact, one of the prime symbols of order, as I have shown elsewhere. In the domain of psychological processes it functions as an organizing center, and in states of psychic disorder caused by an invasion of unconscious contents it appears as a mandala divided into four. No doubt this was a frequent phenomenon in early Christian times, and not only in Gnostic circles. Gnostic introspection could hardly fail, therefore, to perceive the numinosity of this archetype and be duly impressed by it. For the Gnostics the cross had exactly the same function that the atman or Self has always had for the East. This realization is one of the central experiences of Gnosticism. ~Carl Jung, CW 11, Para 433
Synchronous & Numinous Event Is Integrated with Meaning
