This brief concept paper concerns general education at a College level. I differentiate between training and education where training involves teaching technique and a professional persona, and education involves the development of personality, in the final analysis, individuation, the progressive awakening and differentiation of one’s unique being. My search is for a synthesis between a Liberal Arts approach to education and a Progressive Humanist approach. I examine competency-based learning within the context of the spirit of the times. I subsequently explore the question of the forms of knowledge and education as initiation along with the mediaeval curriculum. The danger of fundamentalism in education is then explored and the need for genuine collaboration based on Eros. I argue for the need to base education on the nature of the psyche and psychological understanding.
In this paper I compare and contrast Jung’s view of the individuation process with regard to the individual’s role in the community and other Jungian influenced writers. I argue that Jung’s appreciation along with von Franz’s, is more all-inclusive than that of the other writers. It allows for both acceptance of the world as it is and its potential transformation through creative individuals.
In this paper I discuss Erich Fromm’s social psychology and his dream theory, with a critical perspective informed by C. G. Jung. Inasmuch as social psychology assumes that consciousness is determined by social and historical conditioning, I take Fromm as representative. In contrast to this position, Jung’s approach is grounded on the fact that consciousness itself is primordial and involved in all modes of being.
In this paper I present some of Jung’s principle ideas in a relatively unorthodox way, reconstructing Jung. My purpose is to emphasize the Self rather than the ego, particularly the contaminated, illusory ego. I begin with the Self and, in turn, discuss the archetypal dimension of the psyche and then the individual dimension.
In this paper, I favorably compare the psychology of C. G. Jung and the yoga of Sri Aurobindo. In particular, I show where each of the two approaches to yoga/psychology fully accepts both the masculine principle and the feminine principle. In Jung’s case, the feminine principle of Eros is particularly evident in his study of alchemy whereas, in the case of Sri Aurobindo, one can see it in his high regard for Tantra and the feminine creative power, Shakti. Sri Aurobindo also extols the Bhagavad Gita with its Karma yoga, which involves devotion to the masculine principle, the Purushottama, the Divine Will. Likewise, Jung emphasizes the Logos, the masculine principle of discernment, and the need to align one’s life with a superior Will. I also discuss the nature of the ego and the incarnated soul from the point of view of both Sri Aurobindo and Jung and conclude that they are essentially saying the same thing. In both cases there is a need to disengage from illusory aspects of life and to find one’s true individuality. For the sake of putting things in perspective in relationship to mainline Western psychology, I then show how different Jung’s view is from other schools of Western psychology, which either undervalue what Jung refers to as the ego [and Hindu tradition refers to as the purusha/ego] or overvalue it.