Jungian Center News

Jung and the Numinosum

“Phoberon to empesein eis cheiras theou zontos.”
“It is a fearful thing to fall into the hands of the living God.”
Hebrews 10:31
“… the experience of the self is always a defeat for the ego.”
[italics in the original] Jung, Collected Works, 14, ¶778


The first of the above quotes was cited in the previous blog essay and in a note in that essay I indicated that the following essay would provide further discussion of the “Hebrews” quote. In that essay I noted how fear can be used to keep people under control and how those in power would have us believe that internalizing a locus of security through personal experience of the Divine is something to be feared.
Jung had much to say on this point. Most explicitly he made it clear in his statement quoted above that confronting the Divine is never a pleasant experience for the ego. This is because of pride: the ego “does not like to think consciousness might lose its ascendancy.” The ego fancies it is in control and is forced to face its smallness and limitations when the Self appears.
More broadly, Jung addressed this issue in his discussions of the numen, the numinous, the numinosum and numinosity. In this essay we will define these terms, provide some features and qualities of the numinous, then consider the experience of the numinous and how it has been experienced by some noteworthy historical figures. We will then examine Jung’s experience of it, and Jung’s assessment of our current predicament, now that Western civilization has lost many of its numinosities.

Some Definitions

Numen is a Latin word, deriving from the verb nuere, meaning “to nod.” Its original meaning was “a nod.” You might well wonder how it comes to have anything to do with the Divine, the Self and Jung’s concerns. It came to mean “divine will or divine power of the gods” from the Greek and Roman practice of going to a temple to consult the will of the gods, at times when a person confronted a serious decision. In the temple the supplicant would stand before a statue of the god, state his problem, ask the god for guidance and then watch the statue. If it seemed to nod, the person knew the god approved the tack he planned to take. Over time numen came to be synonymous with “deity,” “Godhead,” divinity or “divine majesty.”
The other 3 words mentioned above—numinous, numinosum and numinosity—Jung used frequently and all of them derive from numen. “Numinous” was an invented word, coined in 1917 by a German professor of theology, Rudolf Otto, in his book Das Heilige (translated in 1923 as The Idea of the Holy). Why the invention? Otto felt the need for a specialized word to describe the concept of “holy” without the “moral factor” or rationality that we usually attach to “holy.” He sought to describe “… this ‘extra’ in the meaning of ‘holy’ above and beyond the meaning of goodness.” To create his neologism Otto started with numen and then looked for analogies. He found one in “omen,” the adjectival form of which is “ominous.” The adjective form of numen thus would be “numinous.” Otto used “numinous” to describe categories of value within the sense of “holy,” and also to refer to a state of mind.
Modern English dictionaries define “numinous” several ways. It can mean “spiritual, holy, divine” and also “ethereal, nebulous, intangible.” In Otto’s and Jung’s usage, “spiritual,” “holy,” “divine” and “intangible” capture most accurately the qualities they mean.
Numinosum is a word Jung used repeatedly. He may have borrowed it from Otto; perhaps the original German text had this Latinized version of “numinous.” I have not found it in the English translation. In his essay “Psychology and Religion” Jung provides a definition of numinosum:
“… a dynamic agency or effect not caused by an arbitrary act of will…. The numinosum—whatever its cause may be—is an experience of the subject independent of his will…. The numinosum is either a quality belonging to a visible object or the influence of an invisible presence that causes a peculiar alteration of consciousness….”
In Jung’s thinking the numinosum is both a quality inherent to an object or an experience that comes over a person, often inadvertently.

Qualities and Features of the Numinous

Otto and Jung provide a wealth of explicit qualities people are likely to feel when in the presence of the holy. First, it must be noted that the numinosum is a paradox, containing both positive and negative, both of which we may experience simultaneously in any encounter with the Divine.
Some of the positive qualities of the numinosum include: sublimity, awe, excitement, bliss, rapture, exaltation, entrancement, fascination, attraction, allure and what Otto called an “impelling motive power.” Not so pleasant are other qualities like: overwhelment, fear, trembling, weirdness, eeriness, humility (an acute sense of unworthiness), urgency, stupor (blank wonder), bewilderment, horror, mental agitation, repulsion, and haunting, daunting, monstrous feelings that “overbrim the heart.” Otto speaks at length of the mysterium tremendum et fascinans, the fascinating mystery that makes us tremble (in awe). Because it “grips or stirs the mind,” such an experience is not one we forget.
But, while it is memorable, the numinous is not easily put into words. “Ineffable” is another of its features. The numinous “eludes apprehension in terms of concepts.” Being bigger and beyond oneself, it induces speechlessness. Being a mystery, it bewilders the rational mind. Being divine, it links us to the “ground of the soul.” Being “unevolvable,” it is not to be derived from any other feeling.
More frequently found in Jung’s works is “numinosity.” He used this term to refer to a quality inherent in archetypes, in complexes, in “curiosities which the logical mind cannot explain.” Found in Western alchemy, and in cultural symbols, numinosity is that quality that gives religious ideas their “thrilling power.” Much as with archetypes, we can’t grasp the meaning of the word without personal experience. True understanding here comes from a lived encounter.
This is very consistent with Jung’s empiricism: what is real is what one experiences. Rudolf Otto’s study of the concept of holiness appealed to Jung because Otto took it out of the realm of theory and brought it into the realm of feelings, sensory experience and personal events in individual lives. Otto gave Jung both the vocabulary to discuss this aspect of psychology and confirmation of Jung’s own personal experience when he had encountered the Divine. What was this experience? What might we expect to experience when we contact the numinous?

The Experience of the Numinous

A wide variety of historical figures have tried to put into words their experience of the numinous. In the 1st century A.D. St. Paul spoke of it as “… the peace which passes all understanding.” The author of Hebrews found it fear-inducing, as noted in the quote opening this essay. In the 14th century Meister Eckhart described it as the “primal bottom” grounding the soul. Two centuries later Martin Luther referred to the numinous as the deus absconditus et incomprehensibilis, the hidden and incomprehensible god. In the 18th century Friedrich Schleiermacher suggested the numinous was the “intuition and feeling of the infinite.” The 19th century cultural historian John Ruskin described the “instinctive awe, mixed with delight; an indefinable thrill…” that he got in the presence of the numinous. A later contemporary of Ruskin, the American psychologist William James, studied the varieties of religious experience and referred to the numinous as “a sense of reality, a feeling of objective presence, a perception of … something there.” Jung was another person who experienced the numinous in life. What did it mean for him?

Jung’s Experiences

In his analytic work, Jung witnessed every day the power and impact the numinous had in the lives of patients wrestling with their complexes, encountering archetypes and confronting the unconscious. Coming from the collective unconscious, the numinous is uncontrollable and “outside conscious volition.” Often linked to synchronicity, the feeling of numinosity would grow in patients as the number of synchronous events became more numerous.
Jung saw in his own life, and in the lives of his patients and colleagues, just how powerful an impact the numinous can have. It can feed the “hunger of the soul” and provide feelings of liberation and relief. As much as it is ineffable, the numinous is also ineluctable: it cannot be ignored. When people tried to ignore its dictates, Jung saw how things started to go badly, eventually leading to physical symptoms as the Self tried to get the individual’s attention.
Jung felt that the numinous controlled our fate and could work a major transformation in us, e.g. in conversion experiences, in situations that produce emotional shocks, or, more pleasantly, in moments of illumination. Common to all these experiences is “affectivity:” powerful feelings are always involved in any encounter with the numinous.

A Richer Translation of Hebrews 10:31

Jung understood that “to have fallen into the hands of the living God”—that is, to be confronted with the Divine—would produce an affect, a feeling response. Most translations of the Greek of Hebrews 10:31 use the word “fearful,” as the response brought up when a person confronts the Self. But the original Greek captures more of the rich quality of the numinosum. Let’s examine the verse word-by-word.
Phoberon comes from the verb phobein, “to put to flight; to strike with fear; to terrify, frighten, alarm; to be seized with fear; to stand in awe of.” So phoberon is what causes a person to flee or feel fear.
Empesein is an infinitive in one of Greek’s past tenses, with the meaning of “to have fallen upon/chanced upon/fallen into…”, suggesting inadvertence, or an unintentional event or act.
Theou zontos is the periphrastic genitive, literally translated as “of the living god,” or what Jung means when he speaks of the self.
So Hebrews 10:31, as a verse, is a description of the personal experience of contact with the Self. A fuller translation, more nuanced and attuned to Jung’s understanding of the role of the numinous in the process of individuation would be: “When one has fallen into the hands of the Self (the living god within), it causes one to stand in ‘holy dread,’ with awe, fear and trembling.”
Jung felt that organized religions, with their rituals and dogmas, provide a “defense” against this experience. But those on the path of individuation cannot avoid it.

Our Current Predicament

Nor should we try to. Jung was clear about this and in his writings he repeatedly lamented the loss of numinosity in the modern world. Facing the decay and dissolution of society, Western culture has lost its raison d’être, which depends on numinosity.
Jung recognized that most people in the Western world today are closed to the irrational, reluctant to engage mystery or to allow themselves to be overpowered by numinous feelings. “Caught in the toils of egohood,” most people are mistrustful of anything they can’t see, touch, count or quantify. They are disoriented and dissociated because they have lost their moral and spiritual traditions.
Most people in our world live now without true spiritual leadership because religious leaders are more interested in protecting their institutions than in understanding the shift that has occurred in the psyche of Western people. Unable to understand the character of mystical experiences, people these days deny mysticism’s numinous nature. Those still “contained” in religion are leery of the numinous because numinous experiences often give rise to doubt. Too busy, too hurried, too harried to take the time to understand the meaning of numina, people refuse to take the time to come to terms with them.
Those on the path of individuation take the time. They have to: numinous dreams, synchronicities, and life experiences confront them frequently, calling up that “holy dread,” reminding the ego of its modest place compared to the Self.
A “new dispensation” is aborning in the closing years of the age of Pisces. Jung recognized this and he felt that those who had worked on themselves, those who had taken up the task of crucifying the ego and giving over control of their lives to the Self—such people would become carriers of Spirit, open to the experience of the numinous. An examination of Jung’s sense of this new dispensation, and the central role individuated persons will play in it, is the subject of the next essay.

Bibliography

Edinger, Edward (1996), The Aion Lecture: Exploring the Self in C.G. Jung’s Aion. Toronto: Inner City Books.
Elder, George & Dianne Cordic (2009), An American Jungian In Honor of Edward F. Edinger. Toronto: Inner City Books.
James, William (1961), The Varieties of Religious Experience. New York: Collier Books.
Jung, Carl (1956) “Symbols of Transformation,” Collected Works, 5, 2nd ed. Princeton: Princeton University Press.
________ (1966), “Two Essays on Analytical Psychology,” CW 7. Princeton: Princeton University Press.
________ (1960), ”The Structure and Dynamics of the Psyche,” CW 8. Princeton: Princeton University Press.
________ (1970), “Civilization in Transition,” CW 10. Princeton: Princeton University Press.
________ (1969), “Psychology and Religion: West and East,” CW 11. Princeton: Princeton University Press.
________ (1953), “Psychology and Alchemy,” CW 12. Princeton: Princeton University Press.
________ (1967), “Alchemical Studies,” CW 13. Princeton: Princeton University Press.
________ (1963), “Mysterium Coniunctionis,” CW 14. Princeton: Princeton University Press.
________ (1954), “The Practice of Psychotherapy,” CW 16, 2nd ed. Princeton: Princeton University Press.
________ (1976), ”The Symbolic Life,” CW 18. Princeton: Princeton University Press.
Lewis, Charlton & Charles Short (1969), A Latin Dictionary. Oxford: Oxford University Press.
Liddell, H.G. & Scott (1978), An Intermediate Greek-English Lexicon. New York: Oxford University Press.
Otto, Rudolf (1958), The Idea of the Holy. New York: Oxford University Press.

Making Your Kitbag Workshop. March 13th, 10-1PM; $15; 55 Clover Lane, Waterbury.

A one-day experiential workshop that helps students identify those items, ideas and pieces of information that can support them in times of emotional and spiritual crisis. An invaluable adjunct to the spiritual journey and helpful for anyone who works with the unconscious or is in analysis. Led by Sue Mehrtens

The New Dispensation. March 25,April 1, 8 and 15, 2-4PM; $60; 55 Clover Lane, Waterbury.

Carl Jung recognized that a new form of spiritual expression was arising in anticipation of the Age of Aquarius—a form rooted in the psychologically conscious individual. Jung felt that such new spiritual developments grew out of older religions (the old “dispensations”), and this course draws on the wisdom contained in the New Testament and the life of Jesus to describe the form of this “new dispensation.” Led by Sue Mehrtens

Visioneering. March 21, April 11, May 2 and 23; 2-5PM; $75; 55 Clover Lane, Waterbury.

This workshop applies Bernoulli’s principle (the basis for all forms of aerodynamics) to the realm of personal life, to jump-start dreams and hopes we have for the future. Participants learn what vision is, the power it has, and how to use it in very practical, grounded ways, to bring about changes in their own lives. With over 30 exercises, and a modicum of readings, this 12-hour workshop runs over 3 months, to allow members the time to develop a vision, apply the principles and use the exercises to realize a dream. Led by Sue Mehrtens

Making Good Choices Workshop. April 7,14,21,28; 7-9PM; $60; 55 Clover Lane, Waterbury.

We are living in a time when the choices we make will have far more crucial and long-term consequences than at any time in the past. This course explores a variety of questions related to making good choices, e.g. “What does it mean to “choose”?” “What goes into making good choices?” “What assumptions underlie the choices we make?” and “What is going on now, in the larger context of our lives, that might impact our choosing?” Led by Sue Mehrtens

Creation of Consciousness. April 22, 29, May 6 and 13; 7-9PM; $60; 55 Clover Lane, Waterbury.

This advanced course offers an in-depth examination of 4 key documents that explore the basis of what Jung called the “new dispensation”--the Biblical book of Job, Jung’s “Answer to Job,” William Blake’s illustrations of the book of Job, and Edward Edinger’s The Creation of Consciousness—toward explicating Jung’s image of God and fostering an understanding of how we, as individuals, are meant to be carriers of the numinosum and co-creators with the Divine. Ideally students will have taken the Introduction to Jung and Esoteric Christianity courses prior to taking this course, but this is not required. Led by Sue Mehrtens.

The Divine Feminine. April 24; 12-5PM; $30; Best Western Motel, Waterbury.

How can we imagine Wisdom? Learn how to embody in the manifest world the inspirations that come from this exciting experiential workshop that opens your spiritual senses . Led by Kathy Warner, teacher and author; for further information, call Kathy at (802) 426-3987.


Micheline Bogey, a California-based Qigong teacher and Shamanic healer, will be visiting Vermont in May and will offer a two-day weekend workshop called MEDICAL QIGONG, May 1-2, 9AM-5PM, at 55 Clover Lane, Waterbury VT; $75/day; $140, 2 days. Info, call Margery (802) 633-4368.

Learn how to deal mindfully with stress, keep the body relaxed and the internal energy strong with the practice of ³Five Elements Medical Qigong.² Medical Qigong is a holistic system of self-healing exercises and meditation that includes meditation, breathing techniques, self-massage and gentle movements. In this workshop we will learn breathing techniques to stimulate the Qi in different parts of the body. We will practice the Inner Nourishing Qigong, Brain Cleansing Qigong and the 6 healing sounds to strengthen our body and mind. We will circulate the microcosmic orbit and its flow in the Qi channels. We will then learn and practice the ³Five Elements Qigong form,² which is a specific form working with the acupuncture meridians and the 5 elements in Traditional Chinese Medicine. We will also attend to specific healing needs of the students. At the end of each day the students will participate in a group healing.

Micheline has over 25 years of experience in teaching Qigong and healing arts. This is a workshop you won¹t want to miss!


Art & Soul Workshop. Saturday, May 1; 9:30 a.m. to 2:00 p.m. $55 includes lunch; Morrisville Studio.

Inside the psyche of each and every person is an ember of creativity. Using movement and various creative techniques, we will help you to fan that ember into a flame of creative expression. Learn to nurture your soul through the expression of joy, creativity, self-love and acceptance. Facilitated by Lisa Buell, business/life coach and JourneyDance ™ Facilitator, and Sara Waskuch, teacher, writer and creative coach. Call Sara 888-3802 to register and for directions.
The Life Mission Institute Open House. April 25th; 1-5PM; free; Best Western Motel, Waterbury. We’ll be introducing the work of the Life Mission Institute and the LMI team in this afternoon opportunity where you can meet exciting people, enjoy refreshments and have a chance to socialize with like-minded people.

Finding Your Mission in Life. May 5,12,19,26; 7-9PM; $120; 55 Clover Lane, Waterbury.

Every person alive has a unique soul mission, a special way he or she is meant to make a difference in the world. When we discover our purpose we open our lives to greater joy, meaning and wonder. Melding the work of Carl Jung and Edgar Cayce, students participant in a variety of exercises and processes to help them identify their purposes for living. They also meet the Life Mission Institute team and choose one member of the team from whom they get a free reading. Also included in the cost of the course is a personal interview designed to foster the student’s integration of the reading, course materials and insights. Led by Sue Mehrtens and the Life Mission Institute team.

Developing Your Intuition. (weekend format) June 19 & 20, 9-5PM, lunches included; $75; 55 Clover Lane, Waterbury.

The tumultuous times we live in are making it obvious that many of our old ways of thinking, living and working don’t function very well any more, and change is happening faster than ever before. How might we cope? By using the whole of our brains—right as well as left sides, the intuitive as well as the rational mind. Because the intuitive mind operates outside linear time, it is particularly powerful in dealing with the future, allowing us to anticipate what is to come, to make realistic plans, and to stay safe from harm. This workshop opens with a brief introduction to the various forms intuition takes, followed by a short assessment of personal intuitive styles. Participants learn a variety of ways to access their intuition by working with personally relevant issues, coming away from the workshop with concrete information immediately applicable to their lives. They should bring to the workshop several questions about which they would like greater clarity or insight. Led by Sue Mehrtens.