Abstract
The problem raised in this essay touches a dynamism of life in the human sphere, since humans — the most complex and marvelous formation of life — are creative subjects who not only experience passively the motions of life that make them act, but who also endeavour consciously to change this life on all its levels: cosmic, social, cultural and personal. Our concern will focus mostly on personal development, although given that each personal activity is not performed in an empty space but in the womb of nature and the complex of culture, we will discuss the cosmic and social effects of human creativity too.
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Notes
Philosophy Today 4: 3 (1960), pp. 196–207.
P. Ricoeur, “Le conscient et l’inconscient”, in P. Ricoeur, Le conflit des interpretations (Paris: Sewil, 1969), pp. 101–102.
P. Tillich, “Theology and Symbolism,” in Religious Symbolism, ed. F.E. Johnson (New York: Institute for Religious and Social Studies, 1955), pp. 107–116.
Cited in Mac Linscott Rickets, Mircea Eliade: The Romanian Roots, 1907-1945 (Boulder: East European Monographs: 1988), p. 588; also in David Cave, Mircea Eliade’s Vision for a New Humanism (New York, Oxford: Oxford University Press, 1993), p. 170.
M. Eliade, The Forge and the Crucible (New York, London: Harpen and Rowe, 1969).
Cave, op. cit., p. 170.
M. Eliade, The Myth of the Eternal Return or, Cosmos and History (New York: Pantheon, 1965), pp. 27 et passim.
Ibidem. p. 11.
Cave, op. cit., p.171.
D. Allen, Structure and Creativity in Religion. Hermeneutics in Mircea Eliade’s Phenomenology and New Directions The Hague, Paris, New York: Mouton Publishers, (1978), p. 188.
Ibidem. p. 189.
M. Eliade, The Quest (Chicago: University of Chicago Press, 1969), p. 62.
C.G. Jung, “The Relations Between the Ego and the Unconscious,” in C.G. Jung, Two Essays on Analytical Psychology (London: Routledge and Kegan Paul, 1966), p. 174.
C.G. Jung, Analytical Psychology; Its Theory and Practice. The Tavistock Lectures (London and Henley: Routledge and Kegan Paul, 1976), pp. 136–138.
C.G. Jung, Psychological Types or the Psychology of Individuation, (London: Kegan Paul, Trench, Trubner, 1946), p. 541.
Jung, “The Relations …”, op. cit., p. 221.
C.G. Jung, Memories, Dreams, Reflections, Recorded and edited by Aniela Jaffe, (London and Glasgow: Collins, Routledge, and Kegan Paul, 1963), p. 356.
K. Wilber, The Atman Project. A Transpersonal View of Human Development. Wheaton, III., Madras, London, The Theosophical Publishing House, 1985), p. 3.
K. Wilber, The Spectrum of Consciousness, Wheaton, III., Madras, London: (The Theosophical Publishing House, 1985), pp. 106 et passim.
Ibidem, p. 153.
Ibidem.
See also K. Wilber, Up from Eden. A Transpersonal View of Human Evolution, (Boston: Shambhala Publications, 1981).
Wilber, The Spectrum …, Ibidem op. cit., p. 125.
I am quoting after Ken Wilber, ibidem, p. 119.
“Suchness alone is real and all the rest are not. By Suchness is meant Reality, which is the Tathagata and called Nirvana” — writes Beatrice Lane Suzuki in her Mahayana Buddhism (London, Boston, Sydney: George Allen & Unwin, 1981), p. 48.
See: K. Wilber, A Brief History of Everything, (Boston: Shambhala Publications, 1996).
Suzuki, Mahayana …, op. cit., p. 61.
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Zowisło, M. (2002). Three Models of the Human Dynamic Towards Integrity: Eliade, Jung, Wilber. In: Tymieniecka, AT. (eds) Life Energies, Forces and the Shaping of Life: Vital, Existential. Analecta Husserliana, vol 74. Springer, Dordrecht. https://doi.org/10.1007/978-94-010-0417-6_12
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