Repost: Phenomenology of the Divine: Husserl and Jung


Edmund Husserl’s theory of phenomenology proposes that belief posits the reality of its object. Through this assertion, he announced something …

Phenomenology of the Divine: Husserl and Jung

— This is put together so well, I had to repost it.

Enjoy !


Intension never finds, and individuation is never found:

The Master Signifier?


The Process of Awareness.

The Conventional Limit

–from “Re-visioning psychology” by James Hillman.

The modern idea of ownership permeates into every thing that we think. This preoccupation with one’s “owned” ideas manifests world as some thing to be or to have as owned. Hence we have the eternal problem for the modern individual which shows up in one instance as rational subjective opinion in a world of argued relative opinions, and in another instance as mental illness. We might even begin to discern what mental health is by understanding how it seeks to commandeer the problematic modern individual which is — by the plain evidence of all the problem it vomits everywhere by simply being itself — ideologically and institutionally mentally ill, by placing it in a “positive spin”. For I think the most salient and pertinent issue of philosophy and not only psychology is: What exactly is mental health?

We tend to ignore this question as well as ignore the absurdity involved in the object of mental health by trying to reduce it to some physical state of brain or some organizational state of some “pure” mind, by trying to bring about various conceptual apparatuses, or simply talking about “ways” or practices that we can do to thus be mentally healthy by the doing of them. But none of these ever really tells us what mental health is except maybe a sort of stillborn fetus of modern science to poke and prod at.

And the people who are really suffering are the ones who mostly get to remain in a state of suffering overall.

Why do we continue to remain so myopic towards a problem which doesn’t seem to be responding very well to these narrow idealistic methods? 

But this is not really to make any sort of criticism against processes, interventions, and other efforts to help; for sure, we have to try.

 Here, we are taking on the interface or relationship between psychology, activity, and philosophy. 

The most pertinent philosophical discussion of modernity in this regard was made by Gilles Deleuze and Felix Guattari in their book “capitalism in schizophrenia”, but indeed their work is saturated with the attempt to come into a plural solution to the problem of the singular self. 

The issue, though, that we find permeating philosophy, or what I call conventional philosophy, can be viewed through the adjective pronoun “we”; for, what those philosophers pronounce in their philosophical works, in their psychoanalysis in one sense, is exactly “not” we, but indeed that group of people which is only able to understand humanity as a generalized and common, modern, “we”: Meaning, not the We that arises as world to form the contours of self, but indeed the modern We which is the presumed isolated self within a world of individual isolated selves “out there”, huddling in cold groups, and indeed only of beings associated with the category that we call human. The We doesn’t think of the We which involves rock formations, buildings and quarks. Anything that lives outside of this, what I call, religious and theological designation, we label and denote as ethically inferior and or in need of correction due to its epistemologically implicit error of cognition.

We might then ponder what indeed the idea of correction is manifesting around in this regard. What is this idealistic calcification attempting to protect?


I’ll stop there. 


—excerpt from Healing Fiction by James Hillman. c.1983

The question implicit of the object of the subject is not, like the usual phenomenologically subject-based philosophy, meaning; rather, the question is to what use is philosophy put? For what purpose is the Being of philosophy? Cedric Nathaniel puts this juxtaposition of view in terms of how philosophy understands itself automatically with the Being that is necessarily established through the human Being such that this conventional philosophical effort always must be asking and answering the being of itself in as much as it’s manifestation is assumed implicit to every and any other kind of Being, that is, as though the human being is the sole arbiter of the universe.

Once such reductive pattern and method is accepted for what it is, it likewise can no longer be doubted that what it is is what it is doing. It is this move that removes us from the phenomenological correlation by accepting that such correlation can ever be avoided in philosophical reckoning that is involved with time, tradition and history, but as well, then, such a notice does not suggest that something is wrong with those constants.

No longer involved directly with making arguments of ontology, the effort concerns thus the teleology of Being.

—ibid. p.97

The Soul: Bifurcation and Fracturing of Being, since we got Time as well Cause for a Valid Ontological Identity: Suspended in Contradiction to Avoid Collapse.

Something is incredibly wrong with Katrina Burtch, but I love it.

Its sounds eerily like Disembodied Poetics.

If we can think it, then why not?  Even if it is a higher development of Modern religious apology. Perfectly valid.

It’s disturbing.  Lol.

But we barely even started to find out what religion is.  Where are we going?


What do I mean by Modern Religious Apology ?

Referring to my previous post about Plotinus: A justification for the placement of the soul (for any term, as in this case, a situation of ‘thought’) into a discursive scheme or scaffold.

Once we depart from a necessity for an  essential and central thinker, we are allowed through historical semantic scaffolding into thinking apart from thought. We are able, for a term, to break from the unitive paradigm.

The question should be how is this allowed? What mechanisms are in place, what joints and beams lay to bring about a meaning that supposed its ability to ‘remove itself from itself’ ? And we come to types. 

But other questions are allowed, as Katrina shows. The reason why it is allowed, thus, should have nothing to do with any discursive scaffolding, but only because something has occurred to create a blind spot, so that we can now see objects and relations without having to reconcile the scaffolding to a causal scaffold: The reason we are allowed to move on before explicitly discovering how we are able to move on is embedded in the assumption involved with the new reasoning itself. 

This process of modern-post-modern modes replicating itself, we call ‘apologetics’, and reproduces the same mechanisms we find in the early Christian church fathers and the eventual Scholasitcs, which is to say,  “post-Event”; the reduction to a common human experience allows specific occurrences to be generalized, extended out from their proper sphere, as they are encoded to thus be found or dis-coded (discovered) by the intrinsic mythology. Anything ‘post’ is understood to be dissimilar to its object and indeed progressed away from it even as it inscribes itself exceptional through what is common (irony/contradiction avoided and or suspended). 
With discourses such as Katrina’s, we able to frame for understanding the issue of the three as multiplicity forms it’s justiciation for inclusion in the Valid reality: The proper placement of the soul.

With the philosophical death of God, the soul was displaced. Indeed, the Western Enlightened mind thought it could achieve ‘God’ (for a term) through the ‘divinely inspired’ (or whatever we want to call it) thinking, What we typically call “Modernism” was the last call for heroics, the last phase of the project of establishing ‘God’s world’. But counter-point to this great idealism was the rebuttal of such a project, what came to be known, again in its end, as post-modernism. If anything, post-modernism is at root the attempt to inject the fallacy of the soul into the project of Progress without the implied and inherent oppressive Modernist agent. Yet, what it achieved was merely the dissolution of itself, which in the end, was found to be merely a Modernist ploy; the strategy of Modern is to place itself as the scapegoat, too there by use irony to indicate a patsy. The use of this patsy can never be found: was it the Western Colonialism, Capitalism, Christianity, Masculinity, Industry — we could go on — that was to blame? For, every time an accusation is made, a justification through the accusatory critique is found to have just as much credibility from an argumentative  standpoint: The method of argument constitutes what may hold veracity. What occurred through post-modern, how ever we want to define it, was indeed a humanity without a soul. Anyone now can use any justification into its own identity of soul; this fact denies a unitive category that we can know as ‘soul’, that is, unless we are able to define things outside of definition, or a definition that reaches ourtside of itself. 

We should always look for the solution to any real problem in two places: The first place is in social appearance. What we have in this solution is a distilment of the soul-less human being toward the assertion of its soul-full-ness, These various assertions that find ‘actual’ culprits as they manifest as real antagonists for the sake of the asserted soul. Donald Trump in the US, and congress, the governing body that negotiates, who can’t get anything done, the threat of Catalan succession, the unstable Euro-Union, North Korea, the Balkans of a couple decades ago, Ruwanda, the Cold War; we could go on. Likewsie, The idea that we are leaving and coming into various significant and large phases that take place within lifetimes in the growth of the species Homo sapiens is actually a microscopic view of what is more properly a galactic motion; a century of turns all take place within the same scheme or mode or argument such that decades of ‘new’ ideas really don’t move us very far conceptually, yet even as they are are seen to, due to the current imperative to develop  ‘conceptual products’, which is the real imperative: Create, assert, establish and demand identity. These amount to real social manifestations of philosophical solutions to the problem of having no soul. These solutions are based in an individual’s orientation upon the True Object of ideology, of seeing such solutions as having value. But of course, we are not arguing that they don’t; that is what is significant about a divergent philosophy: It’s value, with reference to the identity driven real commodities of thought, is not real.

The other place we look for a solution is less immediate. This second kind of solution takes place somewhere ‘outside’ the political realm. Feminism, at least the kind that Katrina os evidencing here,  proposes to be able to bridge this ‘somewhere else’ and the political realms: she indicates this Abstract position through the term “Xeno”. (I think Terrence over at Agent Swarm might have something to add about this.) Such philosophical-critical discourses depend upon an anchoring that extends outside but is not accounted for in the political realm. Like a ship: The rope disappears into and beyond the surface of the water into the depths; what occurs down there from the perspective of the ships crew is only surmised from the effect the anchor has upon the ship, but then only when the rope is viewed and contemplated upon. Otherwise, the crew and passengers of the ship see itself as moving forward, towards its destination of adventure and exploration, the final destination only speculated about. Indeed Katrina says that we can look at her project has a type of Platonism. 

The ‘soul’, for any term, whether we call it ‘thought’, psyche’, inner world’, spirit, nothingness, chaos –Im sure we could come uno with many more, and despite what we want to define of the term itself — is what is beyond the surface of the water. Feminism thereby gains its stature through a stabilized antagonist that we could call “the (masculine/male)  ship”. It seeks to organize the ship to its anchor, through various incarnations of the soul. And yet, on board ship, we have all sorts of people and ideas, about the ship, what its doing, what the anchor is, what its doing. Katrina’s discourse thus must posit itself in the contradiction that is inherent from the perspective of the ship’s passengers and the assertion that comes from the view that supposes itself of the anchor itself. Such feminism (Katrina’s) cannot thus continue to argue about where the rope actually goes, or how far down it falls into the ocean, or what it is attached to, because from the perspective of the ship, no one has an ability to know what is beyond the surface. So with Object Orientation Philosophy, the strategy is merely now to work with what they have on board, to organize a common manner of ‘ship’ with reference to the again common ‘unknown’ that is the anchor, but without having to attempt to convince the people what the anchor might actually be or be doing under the water. Such feminist proposals thus exist and gain their veracity by virtue of the contradiction inherent of their discourses, but now with out having to justify them with reference to what may be outside or not taking place on the ship. Such proposals must suspend the contradiction inherent by the implication of origins in the proposal itself, and because it is most probable that feminism would not suggest there is anything ‘outside’ (philosophers only speculate on what could be outside, and thus do not have to admit to anything) we would then have to understand that such proposals not only must carry on “as if”, but indeed, carry on in total ignorance of the fact, and again, despite what anyone would want to argue.

…as an opening into her “types”: We are able to begin to find out what human beings (consciousness)- philosophy does.


Its all unfolding perfectly. Totally love it.

Listen to her music and then listen to this album. 30 years apart. Am I too far off at hearing a relation? 


…And a coincidental posting this morning at ALTexploit

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