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God in your Mind? Jung and Hasidism

Jung believed God was a projection of the Collective Unconscious. Was he rejecting religion or was he in good company among religion's mystics? A case study of the motif of the Sefirot, as a symbol for the relationship between the Mind of God and Humanity, in Kabbalah and Hasidism. Also, find out why Jung said “the Hasidic rabbi.. the Great Maggid.. anticipated my entire psychology.” 00:00 “The Maggid anticipated my entire psychology” 00:23 Jung on Religion and Psychology 02:55 Was Jung Arguing Against Religion? 03:48 History of Kabbalah Psychologising Itself 05:57 Hasidism on God and Humanity 09:47 Explaining the Letter 11:42 Other Candidates? 12:19 How bout some Sources 14:45 Conclusion and Summary #Jung #Hasidism #Kabbalah Check out the rest of the epic series here: Carl Jung on Kabbalah:    • Carl Jung on Kabbalah   Kabbalistic Concepts in Jungian Thought:    • Kabbalah in Jungian Thought   Jung’s Mystical Experience:    • Carl Jung's Jewish Mysticism   Join Seekers: facebook:   / seekersofunity   instagram:   / seekersofunity   twitter:   / seekersofu   podcast: https://anchor.fm/seekersofunity website: https://www.seekersofunity.com patreon:   / seekers   “If God’s consciousness is clearer than human consciousness, then creation makes no sense and humanity has no purpose for existence” Sources and Further Reading: Erich Neumann and Hasidism, Tamar Kron, 2018 Hasidism, Between Ecstasy and Magic, Moshe Idel, 1995, pp. 227-35. Jung and Kabbalah: Imaginal and Noetic Aspects, Steven Joseph, 2007 Jung and the Kabbalah, Sanford Drob, 1999 Jung, Kabbalah, and Gnosis, Stephan Hoeller, 2012 Jung’s Kabbalistic Visions, Sanford Drob, 2005 Kabbalah: New Perspectives, Moshe Idel, 1988, pp. 146-53, 175-9. Kabbalistic Visions: C.G. Jung and Jewish Mysticism, Sanford Drob, 2010 The Jung-Kirsch letters, Ann Lammers, 2011 The Origins and History of Consciousness, Erich Neumann, 1954. P. 7. The Parting of the Ways, Richard Kradin, 2015 C. G. Jung Speaking, McGuire and Hull (eds.), 1977, pp. 271-2. Psychology and Religion, Carl Jung, 1969 Archetypes of the Collective Unconscious, Carl Jung, 1968 Letters, Carl Jung, 1975 Tags: #Jung #Kabbalah #Hasidism Abraham Abulafia, actualized, Alchemy, Anthropomorphic, anticipated my entire psychology, archetypal religious symbols, archetypes, as above so below, as below so above, Azriel of Gerona, Baal Shem Tov, Chaim Vital, collective unconscious, creation, devekut, divine mind, dreams, Ecstatic Kabbalah, ego, Erich Neumann, Gnosticism, God, Hasidic, Hasidic Master, Hasidic Movement, Hasidic thought, Hasidim, Hasidism, Hasidism and Its Psychological Relevance for Judaism, human soul and psyche, humanity, James Kirsch, Jewish history, Judaism, Jung, Jung’s psychological interpretation of religion, Jungian psychology, Kabbalah, Kabbalah Psychologising itself, Kabbalistic symbolism, Kabbalists, Levi Yitzchak of Berdichov, Lurianic Kabbalah, Lurianic Kabbalists, Macrocosm, Maggid of Mezrich, Martin Buber, Meir ibn Gabbai, Microcosm, mystical, Mysticism, Mystics, mythology, Olam Katan, Potential, projections, psyche, Psychological Aspects in Early Hasidic Literature, psychological interpretation, Psychologising Kabbalah, psychologization, psychologization, psychology, Rabbi Baer, Rabbi Dov Baer, realization, religion, religious symbolism, Sefer Etz Chayyim, Sefirot, shadow, Sigmund Hurwitz, spiritual and psychic processes, symbol, symbolic projections, symbolism, symbols of religion, Tales of the Hasidim, ten Sefirot, the Great Maggid, the Maggid, The Origins and History of Consciousness, Theosophical, Timeless Documents of the Soul, tzimtzum, unconscious mind, unification of masculine and feminine, Yaakov Yosef of Polonnoye, Yichudim