Pastoral Psychologist's striving -- my divine call

Very moved at Dr Strubel's lecture:

"To every call there is a temptation alongside with it."

To integrate the shadow and be guided by the unconscious, and yet the ego needs to do the rational thoughts and make a conscious decision comparing with the reality and the intuition and power from the unconscious.

When the dove of the holy spirit rest on Jesus, upon God's call "you are my beloved son", the status and the mission comes also the temptation, and the holy spirit guide Jesus to the dessert and be tempted with wealth, food/instincts and needs satisfaction, power.

History of 23 years started by a Jesuit Father

Dr. Kathrin Asper.

Dr. Asper was born in 1941 in Zurich. She received her Ph.D (literature and pedagogics) from the University of Zurich in 1968. Dr. Asper is in private practice as a psychotherapist since 1978 in Meilen, Switzerland. She is a Jungian analyst, a supervisor, a training analyst (SGAP/ISAP), a senior analyst (IAAP) and lectures worldwide. Kathrin has authored several books, including "The Inner Child in Dreams", "The Abandoned Child Within", and "On Losing and Regaining Self-Worth."

Nathalie Baratoff, lic.phil.

Ms. Baratoff engaged in Russian area studies at Brown University (BA) and Zurich University (lic. phil.I). She has a diploma from C.G. Jung-Institute Zurich (1987). Nathalie is the Director of Program, and is responsible for building up of the library. She has been a lecturer and examiner at ISAPZURICH since 2004. She is now a training and supervising analyst of ISAPZURICH (Since 2005). Nathalie is in private practice in Zurich and Schönenberg. Her areas of special interest in Jungian Psychology are fairy tales, active imagination, typology and dreams.

Deborah Egger-Biniores, M.S.W.

Received a B.A. degree in religion and psychology from Hendrix College, a private liberal arts school in Arkansas. She was employed by the United Methodist Church for 14 years as director of Christian education, counseling and music. She earned the Master of Clinical Social Work degree in 1982 from the University of Arkansas and was granted the Diploma in Analytical Psychology from the C.G. Jung Institute, Zurich in 1991. She is a training analyst and teacher at ISAP and has a private practice in Stafa.

Dr. Hansueli Etter.

Dr. Etter studied at the University of Zurich in anthropology. He worked for fifteen years as an archeologist and he also studied at the Jung Institute ("digging soil out of the unconscious!). He lectures at the University of Basil. Dr. Etter founded the Center for Depth Psychology according to C. G. Jung and Marie Louise Von Franz. He has a private practice in Zurich. Dr. Etter is the President on the C. G. Jung Foundation in Zurich.

Dr. Dirk Evers.

Born in 1942 in Essen, Germany, where he attended primary school and was active in gymnastics. He studied developmental psychology, philosophy and theology. He earned his doctorate in theological ethics at the University of Munich in 1975. His works include a dissertation on "Ethical Behavior in the Word-Field' of Encounter". Trained at the C. G. Jung Institute, Zurich, he received a diploma in 1979. He performed psycho-social counseling in the Catholic parish in Kusnacht until 1986, and remains in private practice in Zurich. Dirk is a training analyst and supervisor(AGAP/IAAP). He has additional training in IS-TDP, Intensive Short-Term Dynamic Psychotherapy.

Dr. Allan Guggenbuhl. PhD, psychologist and educationalist, analytical psychotherapist. Raised in Omaha, Nebraska and Zurich. He is a former school teacher and classical guitarist. Allan is a lecturer at the C.G. Jung Institute of Zurich on men's issues, educational topic form the perspective of archetypal psychology and on violence. In Switzerland and Germany, he is well known through a special violence intervention program, the Institute for Conflict Management and Mythodrama located in Bern and Zurich. The program is applied in schools where violence has become a problem. The program includes teachers and juveniles, and helps them take the necessary steps to curb the problem of violence. Dr. Guggenbuhl is a professor at the University of Education of the State of Zurich.

John Hill. Born in Dublin in 1943. Received primary and secondary education in Ireland. B. A. in philosophy from University College, Dublin (1966). M.A. in philosophy from Catholic University, Washington D.C. Diploma from C.G. Jung Institute, Zurich (1973). Since then, he has been in private practice in Zurich and lectures at ISAP. Some of his topics of interest are: The Association Experiment, Celtic Myth, Transference, Dreams, etc. Mr. Hill has been a training analyst since 1982.

Elena Hinshaw-Fischli. Elena is a psychotherapist with specialization in functional, psychosomatic disorders, a dance therapist, and a consultant expert of the Swiss national board against power and sexual abuse by the clergy. She is the co-founder and editor of Daimon Publishing Company. She is co-author of several documentaries (films) on the topic of migration and environmental issues. Elena lives and works in Einsiedeln since 1986.

Dr. Martin Kalff, Ph.D.

Holds degrees in theology and history of religion. He is a founding member of the International Society for Sandplay Therapy. He has been involved in the Study of Buddhist philosophy and meditation for over thirty years in the tradition of Tibetan Buddhism. He provides counseling through Sandplay Therapy with an emphasis on spiritual development and teaches meditation.

Dr. Kathryn Kuisle. Dr. Kuisle grew up in Minnesota and has lived and worked in Germany and Italy. Since 2004 she has a private practice as a Jungian analyst in Colorado Springs, Colorado. She graduated from the C. G. Jung Institute-Zurich, in 2001 and hold a PhD in analytical psychology from Union Institute and University in Cincinnati. Dr. Kuisle is an affiliate faculty member of Regis University and teaches in the training program at the C. G. Jung Institute of Colorado.

Bernard Sartorius.

Bernard Sartorius was born in Bern, Switzerland. He studied theology at Geneva University. Bernard served as parish and youth minister. He trained in Jungian analytical psychology at the CG Jung Institute in Zurich and served as a training analyst there and now is a training analyst at ISAP (International Seminar of analytical Psychology). In the last years, he has made many trips to Islamic countries and has had discussions with Muslims about "our situation" in connection with the concerns of Islam. Mr. Sartorius is married and has one daughter who is 8 years old.

Dr. Murray Stein.

Murray Stein, Ph. D. is a training analyst at the International School of Analytical Psychology in Zurich, Switzerland. He is a founding member of the Inter-Regional Society for Jungian Analysts and the Chicago Society of Jungian Analysts and was president of the International Association for Analytical Psychology from 2001 to 2004. He has written several books, including "Jung's Treatment of Christianity", "In MidLife and Jung's Map of the Soul. He is the editor of Jungian Analysis (Open Court) and a publisher (Chiron Publications), where he has edited the Chiron Clinical Series.

Sister Kay Wagner.

Sister Kay is a Franciscan Sister from Rochester, Minnesota. She received an M.A. in pastoral studies, with a concentration in pastoral counseling from Loyola University in Chicago, Illinois. Sister Kay also obtained an M. A. in Social Work and is a licensed independent clinical social worker. She is certified by the National Board of Certified Counselors, as well as certified "fellow" level by the American Association of Pastoral Counselors. Kay has been doing individual, couple and family counseling for 20 years. She specializes in play therapy with children and sandplay therapy with adults and children. She began her Sandplay training with ISST-certified Sandplay therapists in the early 1980s. Kay was the founding director of the Family Life Consultant Office in Chicago, Illinois and is the founding director of the Pastoral Counseling Center in Santa Fe, New Mexico, where she continues to practice her work as a therapist. Kay has received extensive training in Jungian thought and principle, making use of the discipline Jung developed as a therapy method to assist people in finding their spiritual and psyche healing. Email: kaykwagner2001@aol.com

Rev. Jim Wolff.

Born in Canada where he was ordained a Roman Catholic priest in 1954. He holds a diploma in cathechetics from Lumen, Vitae, Brussels, Belgium, and has an M.A. in religious education. He is licensed in the State of New Mexico as a Mental Health Counselor.

Dr. Dirk Evers:
"The inner world of relationships: How to work with couples based on C.G. Jung's Typology and E. Wartegg's Picture Test of Emotional Awareness"

Matter of heart [videorecording] / a Kino International release ; directed and produced by Mark Whitney ; written by Suzanne Wagner. IMPRINT New York : Kino on Video, c1983, c1991. LOCATION CALL # STATUS STACK # AV & Reserve Coll AV 150.1954 J9 K VHS Portrait of Carl Gustav Jung, from the perspective of being a humanist, healer, friend, and mentor. Based on interviews, archival footage and home movies.


Williams, Emma E. TITLE Anger control training. Vol. 1, Part 1, Theories of anger & aggression. Part 2, Initiation, assessment & evaluation of an ACT programme [electronic resource] / Emma Williams and Rebecca Barlow.

He is disappointed by his Reformed church pastor father Paul Jung's academic way of looking at faith...

Jung's mindset on Faith... more commonalities in what I and a few friends are trying to advance our faith.

Jung (1952, 1954)'s Answer to Job "Antwort auf Hiob"

Quotations from the book:

"The Book of Job places this pious and faithful man, so heavily afflicted by the Lord, on a brightly lit stage where presents his case to the eyes and ears of the world. It is amazing to see how easily Yahweh, quite without reason, let himself be influenced by one of his sons, by a doubt­-thought, and made unsure of Job's faithfulness. With his touchiness and suspiciousness the mere possibility of doubt was enough to infuriate him and induce that peculiar double-faced behaviour of which he had already given proof in the Garden of Eden when he pointed out the tree to the First Parents and at the same time forbid them to eat of it. In this way he anticipated the Fall which he apparently never intended. Similarly his faithful servant Job is now to be exposed to a rigorous moral test quite gratuitously and to him, and to no purpose , although Yahweh is convinced of Job's faithfulness and constancy and more­ over have assured himself beyond all doubt a this point had he taken counsel with his own omniscience.

Why, then is the experiment made at all, and a bet with the unscrupulous slanderer settled, without a stake, on the back of a powerless creature? It is indeed no edifying spectacle to see how quickly Yahweh abandons his faithful servant to the evil spirit and lets him fall without compunction or pity into the abyss of physical and moral suffering. From the human point of view Yahweh's behaviour is so revolting and that one has to ask oneself whether there is not a deeper that motive hidden behind it. Has Yahweh some secret resistance against Job? That would explain his yielding to Satan.

But what does man possess that God does not have? Because of his littleness, puniness, and defencelessness against the Almighty, he possesses, as we have already suggested, a somewhat keener consciousness based on self-reflection: he must, in order to survive, always be mindful of his impotence. God has no need of this circumspection, for nowhere does he come up against an insuperable obstacle that would force him to hesitate and hence make him reflect on himself.

Could a suspicion have grown up in God that man possesses an infinitely small yet more concentrated light than Yahweh, possesses? A jealousy of that kind might per­haps explain his behaviour. It would be quite explicable if some such dim, barely understood deviation from the defi­nition of a mere "creature" had aroused his divine suspi­cions.

Too often already -these human beings had not be­haved in the prescribed manner. Even his trusty servant Job might have something up his sleeve. . . . Hence Yahweh's surprising readiness to listen to Satan's insinuations against his better judgment.


Without further ado Job is robbed of his herds, his servants are slaughtered, his sons and daughters are killed by whirlwind, and he himself is smitten with sickness and ought to the brink of the grave. To rob him of peace together, his wife and his old friends are let loose against m, all of whom say the wrong things. His justified com­plaint finds no hearing with the judge who is so much raised for his justice. Job's right is refused in order that Satan be not disturbed in his play.
One must bear in mind here the dark deeds that follow one another in quick succession: robbery, murder, bodily injury with premeditation, and denial of a fair trial. This is further exacerbated by the fact that Yahweh displays no compunction, remorse, or compassion, but only ruthlessness and brutality. The plea of unconsciousness is invalid, seeing at he flagrantly violates at least three of the command­ments he himself gave out on Mount Sinai.


Job's friends do everything in their power to contribute his moral torments, and instead of giving him, whom God has perfidiously abandoned, their warm-hearted support, they moralize in an all too human manner, that is, in the stupidest fashion imaginable, and "fill him with inkles." They thus' deny him even the last comfort of sympathetic participation and human understanding, so at one cannot altogether suppress the suspicion of connivance in high places.


Why Job's torments and the divine wager should sud­denly come to an end is not quite clear. So long as Job does not actually die, the pointless suffering could be continued indefinitely. We must, however, keep an eye on the background of all these events: it is just possible that some­thing in this background will gradually begin to take shape a compensation for Job's undeserved suffering-some­thing to which Yahweh, even if he had only a faint inkling of it, could hardly remain indifferent. Without Yahweh's knowledge and contrary to his intentions, the tormented
though guiltless Job had secretly been lifted up to a supe­rior knowledge of God which God himself did not possess. Had Yahweh consulted his omniscience, Job would not have had the advantage of him. But then, so many other,things would not have happened either.


Job realizes God's inner antinomy, and in the light of this to realization his knowledge attains a divine numinosity. The possibility of this development lies, one must suppose, in man's "godlikeness," which one should certainly not look is for in human morphology. Yahweh himself had guarded against this error by expressly forbidding the making of images. Job, by his insistence on bringing his case before God, even without hope of, a hearing, had stood his ground and thus created the very obstacle that forced God to re-veal his true nature. With this dramatic climax Yahweh abruptly breaks off his cruel game of cat and mouse.

But if anyone should expect that his wrath will now be turned against the slanderer, he will be severely disappointed. Yah­weh does not think of bringing this mischief-making son of his to account, nor does it ever occur to him to give Job at least the moral satisfaction of explaining his behaviour.

Instead, he comes riding along on the tempest of his al­mightiness and thunders reproaches at the half-crushed human worm:

Who is this that darkens counsel
by words without insight


In view of the subsequent words of Yahweh, one must really ask oneself: Who is darkening what counsel? The only, dark thing here is how Yahweh ever came to make a bet with Satan. It is certainly not Job who has darkened, anything and least of all a counsel, for there was never any' talk of this nor will there be in what follows. The bet does not contain any "counsel' so far as one can see-unless, of course, it was Yahweh himself who egged Satan on Job 38 2 (ZB)."

These are the books recommended by my Jungian therapist for people who is considering to go into Jungian therapy, to be an analysand, and also for those who are in therapy for a better understanding of Jung's theory about human psyche, and also can be a guide for our self-reflection too.

1) Man & its symbols. Simple, and first chapter written by Jung himself and followed by his students.
2) Memories, Dreams, and Reflections (Jung's autobiography)
3) The undiscovered self (good for self-reflection in a Jungian style)

And also for those who has a husband, boyfriend who is a puer eternus, eternal youth, who has all these maternal figures around him to satisfy his physical and psychological needs.... "Puer Eternus" written by Jung.

Ha ha, Enjoy!!!!!

Jung's theory of the human psyche is that it is made up of three parts: the ego (conscious mind), the personal unconscious, and the collective unconscious. As C. George Boeree, Ph.D., explains it, the collective unconscious is "the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones, but we only know about it indirectly, by looking at those influences. The contents of the collective unconscious are called archetypes.

"An archetype is an unlearned tendency to experience things in a certain way. The archetype has no form of its own, but it acts as an 'organizing principle' on the things we see or do. The archetype is like a black hole in space: You only know it's there by how it draws matter and light to itself."