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Restoring Health in the 21st Century


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Florence Nightingale: Mother of Nursing

By the Rev. Dr. Ed Hird

Having worked at Vancouver General Hospital and Woodlands Hospital as a medical Social Worker, I have met many impressive nurses in my life. Recently a nurse lent me a book about the life of Florence Nightingale, the mother of modern nursing. I was astounded by the pervasive lasting impact of Florence’s life. Florence was a one-woman dynamo. Nothing stood in her way. No inefficiency, no corruption, no bureaucracy could ultimately stop her from bringing healing to countless suffering people, particularly those impacted by war. While Florence was a caring individual, she was no ‘pushover’, but rather a brilliant, strong-minded professional, a gifted organizer and statistician. Florence was without a doubt one of the most influential women in the 19th century.

Florence Nightingale is someone who we can all learn from. I am concerned that cultural amnesia may rob us as Canadians of her inspiring story. While her story is still taught in British and South African schools, it is not to be found in the BC public School Curriculum.  Is this not a good time to reconsider Florence’s remarkable ongoing influence?

Florence Nightingale was baptized in the Church of England as an infant in Florence, Italy, where she was born in 1820.  As a child, Florence was very close to her anti-slavery lobbyist father who, without a son, treated her as his friend and companion.  Her father, William Nightingale, a wealthy English landowner, took responsibility for her education and personally taught her Greek, Latin, French, German, Italian, history, philosophy and mathematics.

As a teenager, Florence was converted to Jesus Christ, writing in her diary: ‘God spoke to me and called me to His service’.  But sixteen years were to pass before her life changed to one of service.  Looking back years later, Florence commented: “the ‘Cornerstone’ book which converted me in 1836 –alas! That I should so little have lived up to my conversion.”  In her ‘Spiritual Journey’ Journal, Florence wrote: ‘O God, the Father of an infinite Majesty, give me Thy Holy Spirit twenty times a day to convince me of sin, of righteousness, above all to give me love, a real individual love for everyone.’

Florence’s mother, Fanny Nightingale was a domineering woman primarily concerned with finding her daughter a good husband.  She was therefore upset by Florence’s decision to reject offer of marriage by several suitors, including the well-connected Lord Houghton.  At age of twenty-five, Florence told her parents she wanted to become a nurse. Her parents were totally opposed to the idea, as nursing was associated with alcoholism and prostitution.

In 1851, thirty-one year-old Florence spent three months nursing at the Deaconess Institution at Kaiserswerth, Germany.  Upon returning to her family in England, Florence said: ‘I was treated as if I had come from committing a crime’.  When in 1853 Florence became a Nursing Superintendent in London, her parents wailed, wept, and refused to eat.

In 1854, Florence Nightingale took 38 “handmaidens of the Lord.” (as she called them) to nurse wounded British soldiers in the Crimean War. This was the first time the government had allowed women to do this. Almost all modern nursing systems and techniques we know today can be traced back to her. According to some reports, Florence suffered from PTSD (Post Traumatic Stress Disorder) for the rest of her life.

The Crimean War was, Florence wrote, ‘calamity unparalleled in the history of calamity’.  She became famous as ‘The Lady with the Lamp’.  The wounded along the four miles of beds loved to see her, because she so obviously cared what was happening, and fought for better conditions for them.  One soldier wrote home that the men kissed her shadow on the wall when she passed.

Conditions in this so-called hospital in Scutari, Turkey, were appalling.   No operating tables. No medical supplies. No furniture.  The lack of beds, for example, meant that the best the wounded soldiers could hope for was to be laid on the floor wrapped in a blanket. Rats ran amongst the dying. On occasion, even dead bodies were forgotten about and left to rot.  There had been no washing of linen – and every shirt was crawling with vermin. Florence ordered boilers – and boilers were installed.  Florence was able to demonstrate that for every soldier killed in battle in the Crimean War, seven died of infections and preventable disease. Better food, cleanliness and good sanitation could prevent disease and death.

 Florence was exhausted, the life drained out of her by her struggles in the Crimea. She was only thirty-six, but she felt her work must surely be over.  In fact she had nearly forty years of active working life ahead of her. Although bedridden and unable to walk, she still campaigned tirelessly to improve health standards, publishing over 200 books, reports and pamphlets.  Her book ‘Notes on Nursing’ popularly ranked as one of the two most important scientific books of the 19th century.  One of the keys to Florence Nightingale’s success in improving health conditions was that she took numerous notes on aspects of health care and organized this information in order to analyze it, draw conclusions, and make appropriate changes. In her notes, she used graphical displays of information similar to what are now known as pie charts. She was recognized for her skill in interpreting large amounts of data and standardizing information such as the classification of disease so that different hospitals could compare their findings. As a result, Florence was the first woman to be elected a fellow of the Statistical Society and given the British Order of Merit.

In September 1856 Florence Nightingale received an invitation to visit Queen Victoria. Upon meeting, Queen Victoria complimented Florence, saying: “You have no self-importance or humbug.  No wonder the soldiers love you so.”  Queen Victoria never lost her awe of Florence Nightingale. To her, Florence was the bravest, most independent woman in the British Empire.

For Florence Nightingale, Jesus Christ was “the most important person that ever lived.” She kept a picture of Christ, crowned with thorns, in her bedroom.  The call to relieve suffering was such, said Florence, that we “dishonour Christ when we do not do our best to relieve suffering, even in the meanest creature.  Kindness to sick man, woman and child came in with Christ.”

In her journal, Florence recorded these thoughts: “Personal union with Jesus Christ; without this we are nothing. Father, give me this personal union. Come in, Lord Jesus, come into my heart now. There is no room. Each day more and more of this new year, 1895, and may it be a better and a happier year than any before. So help me/us God!”

Let us give thanks for the life and work of Florence Nightingale, pioneer nurse and handmaid of the Lord who has brought health and healing for countless millions.

 

 

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the North Shore News

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Colonel Moody and The Port Next Door

By the Rev. Dr. Ed Hird

Have you ever given thanks for Colonel Richard Moody and the Royal Engineers who defended us in BC’s first war? Have you ever even heard of BC’s first war?

In 1858, Colonel Moody’s troops steamed north along the Fraser River to Yale on the Enterprise.  Ned McGowan had led a vigilante gang to falsely imprison the Yale Justice of the Peace, PB Whannel.  Ned McGowan had great influence with the vigilantes, as he was both a former Philadelphia Police superintendent implicated in a bank robbery and a former California judge acquitted on a murder charge.  Without Moody’s intervention, the fear was that BC would be quickly annexed to the USA by Ned McGowan’s gang.

Upon arriving in Yale, Colonel Moody and his Sappers from Sapperton were unexpectedly received with ‘vociferous cheering and every sign of respect and loyalty’.  No shots were even fired!  Matthew Begbie the so-called ‘Hanging Judge’, in his first-ever BC Court case, fined McGowan a small amount of £5 for assault, after which he sold his gold-rush stake and promptly returned to California.  BC Premier Armor de Cosmos said of ‘Ned McGowan’s War’  that BC had ‘her first war- so cheap- all for nothing…BC must feel pleased with herself.’

Born on Feb 13 1803 in Barbados, Colonel Moody became the second-most important leader in the formation of BC.  Like our first BC Governor James Douglas who was born in British Guyana, Moody brought Caribbean ingenuity and vision to the frontiers of Western Canada.

Moody had entered the army at an early age.  Moody’s father Thomas was also a Colonel in the Royal Engineers. A graduate of the Royal Academy at Woolich, Moody joined the Royal Engineers in 1830 and served in Ireland and the West Indies, as well as a professor in Woolich.  After Moody had been sick twice from yellow fever, he drew plans submitted to Queen Victoria for restoring Edinburgh Castle.

In 1841 he went to the Falkland Islands as Lieutenant Governor, later Governor where he stayed until 1849.  In 1858 Moody was appointed Chief Commissioner of Lands and Works and Lieutenant Governor of the new colony of BC.  Moody was soon sworn in as Deputy to Douglas on the mainland and empowered to take his place, if anything should happen to the Governor.

Moody’s role in the colony was two-fold: to provide military support and to carry out major building projects with the Government considered necessary to keep up with a sudden growth in population and commerce.

Moody’s Sappers were specially trained in surveying, reconnaissance, and constructing roads, bridges, and fortifications.  They represented many trades such as printers, draughtsmen, photographers, carpenters, blacksmiths, and masons.

Colonel Moody and his sappers were sent to BC because of the 1858 BC Goldrush.  On April 25th 1858, 495 gold-rush miners arrived in Victoria.  Governor James Douglas commented that ‘they are represented as being with some exceptions a specimen of the worst of the population of San Francisco – the very dregs in fact of society.’  By the middle of July 1858, the number of American miners exceeded 30,000.  Rev. Lundin Brown held that ‘never in the migration of men had there been seen such a rush, so sudden and so vast.’

Colonel Moody personally chose BC’s first Capital New Westminster, established the Cariboo Wagon Road, and gave us the incalculable gift of Stanley Park.  Moody also named Burnaby Lake (of Burnaby City) after his private secretary Robert Burnaby, and named Port Coquitlam’s 400-foot ‘Mary Hill’ after his dear wife ‘Mary’.

Thanks to Captain George H. Richards who thoroughly surveyed the BC Coast, Colonel Moody’s name has been immortalized in BC history with the city of Port Moody.  The city was established from the end of a trail cut by the Royal Engineers, now known as North Road to connect New Westminster with Burrard Inlet.  Port Moody was developed to defend New Westminster from potential attack from the USA. The town grew rapidly after 1859, following land grants to Moody’s Royal Engineers who then settled there.  All of the officers returned to England, but most of the sappers and their families chose to remain, accepting 150-acre land grants as compensation.  Port Moody was the Canadian Pacific Railway’s original western terminus.

In 1863 Colonel Moody planned to cut a trail from New Westminster to Jericho Beach due west, but Lieutenant Governor Douglas was very much in opposition.  Of this venture, the matter was taken to the Colonial House, London, England, and permission was granted for Colonel Moody to proceed with the trail.  Unfortunately he ran out of money before completion and the trail ended at Burrard Inlet.

Moody’s Royal Engineer detachment was disbanded by Governor James Douglas in 1863.  Only 15 men accompanied Colonel Moody back to England, with the remainder settling in the new colony. These men formed the nucleus of the volunteer soldiers that led to the formation of the BC Regiment twenty years later.

Colonel Moody left his mark not only in the physical but also in the spiritual.  At the conclusion of BC’s ‘Ned McGowan War’, as it was Sunday morning, Colonel Moody invited forty miners to join him at the courthouse for worship.  As no clergy was present, Colonel Moody himself led worship from the Anglican Book of Common Prayer.

“It was the first time in British Columbia that the Liturgy of our Church was read,” wrote Moody.  “To me God in his mercy granted this privilege.  The room was crowded with Hill’s Bar men…old grey-bearded men, young eager-eyed men, stern middle-aged men of all nations knelt with me before the throne of Grace…”  My prayer for those reading this article is that like Colonel Moody, each of us may leave a lasting impact not only in the physical but also the spiritual.

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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My Fair Lady

By the Rev. Dr. Ed Hird

Recently I decided to watch one of the great classics ‘My Fair Lady’.  As I entered into the world of 19th century England, I found myself alternately laughing and weeping.  ‘My Fair Lady’ refreshed my soul.

There are so many great lessons to be learnt from the historic classics, including the loverliest motion picture of them all!  ‘My Fair Lady’ in some ways feels like a movie written for the 21st century, because it so accurately names the angst of contemporary gender confusion and role ambiguity.  There is a fascinating dichotomy between the two songs: ‘Why can’t a woman be more like a man?’ and ‘Just you wait, ‘Enry ‘Iggins, just you wait…’  ‘My Fair Lady’ accurately names the ‘flight from woman’ so vividly described by Leanne Payne in her classic book ‘Crisis in Masculinity’.

More than ever, like Liza’s father Alfred Doolittle, many men are afraid to commit to a lasting relationship.  Marriage has become the new four-letter word.

“The gentle sex was made for man to marry but, with a little bit o’ luck, With a little bit o’ luck, You can have it all and not get hooked!”

‘My Fair Lady’ (1964) was honored with twelve Academy Award nominations and eight wins, including Best Picture, Best Actor (Rex Harrison), Best Director (Cukor’s only Best Director award in his career), Best Color Cinematography (in widescreen 70 mm), Best Color Art Direction/Set Decoration, Best Sound, Best Score (Andre Previn), and Best Color Costume Design (Cecil Beaton).

My Fair Lady was director George Cukor’s film musical adaptation of George Bernard Shaw’s 1912 play Pygmalion with 2,717 performances on Broadway from 1956 to 1962. ‘My Fair Lady’ became the longest-running production in Broadway history, outdistancing the Rodgers and Hammerstein musical play, Oklahoma!, which had held that record up to then.

Roger Herbert the film critic noted that Alan Jay Lerner and Frederick Loewe struggled with turning George Bernard Shaw’s PYGMALION into a musical off and on from 1952.  Prior to that, Rodgers and Hammerstein had worked on it for a year before giving up, defeated.  In 1954, Lerner hit upon the idea of setting to music the things that in Shaw’s play happened off stage between acts.

It is hard to think of a movie that has had so many memorable songs, including: “I Could Have Danced All Night,” “Oh, Wouldn’t It Be Loverly,” “The Street Where You Live,” “I’m Getting Married in the Morning,” and “With a Little Bit of Luck.”  The ‘proof of the pudding’ is that for the last two weeks I keep spontaneously breaking into song or whistling hits from ‘My Fair Lady’.

George Bernard Shaw chose the original play’s name ‘Pygmalion’.  Pygmalion was a king of Cyprus and a great sculptor. He, like Henry Higgins, was a confirmed bachelor and lived exclusively for his art.  But one day he fell in love with the statue of a beautiful woman he had made and he prayed that the statue would come alive.  His prayer was heard.  When Pygmalion embraced the statue, it came alive and he married the woman, Galatea, he had himself created.

The show was for a while called LIZA and then LADY LIZA.  Fritz Loewe wanted to call it FANFAROON, an obscure English term for someone who blows his own fanfare.  MY FAIR LADY was picked as the title everyone detested the least!

‘My Fair Lady’ reminded me that many women don’t feel good about being women.  They certainly don’t feel like ‘My Fair Lady’.  Many of them secretly feel like Eliza Doolittle the ‘guttersnipe’ flower girl.  ‘My Fair Lady’ reminds us that God wants to affirm women in their femininity, their beauty, intelligence and worth.

Henri Higgins said to Liza, “Remember that you are a human being with a soul and the divine gift of articulate speech, that your native language is the language of Shakespeare and Milton and The Bible.”.  So too Jesus Christ says to each of us: “Remember that you are a human being with a soul”.  Jesus the bridegroom calls all of us spiritually (both men and women!) to be his bride, his beautiful princess beautifully dressed for her husband, washed clean of any stains and wrinkles (Ephesians 5:26, Revelation 21:2).  Just as Liza was received by the King of Transylvania as a princess, so Jesus the King wants to call us ‘My Fair Lady’.  No matter what moral or spiritual gutter that you may fallen into in your life, your truest identity in King Jesus is as ‘My Fair Lady’.

 

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the North Shore News

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Sunny Deep Cove Days

By the Rev. Dr. Ed Hird

I love sunny Deep Cove days!  One sunny day in Deep Cove is worth a hundred rainy ones.  The brilliant green trees, the sun on the water, the sense of being at home, all beckon us back to Deep Cove again and again.  Within five minutes in either direction, there is an abundance of beaches, mountains, forests, and parks.  There is something about Deep Cove that allows one to feel totally freed from the stress of urban madness, while only being just across the bridge from Vancouver, the third largest city in Canada.  Described by one California mountain biker as the ‘sleepy sea side village of Deep Cove’, it was birthed in the early 20th century as a summer vacation resort, only accessible by water.  Despite easy road access, the Cove still carries that ‘genetic code’ of ‘letting go of one’s work-a-day world’.  Unlike many suburbs, Deep Cove has such a deep sense of roots that it even has a thriving Deep Cove Heritage Society , a Deep Cove Cultural Centre, two Deep Cove history books, and even our well-known annual Deep Cove Daze.

There is something about the Cove that calls forth the artist, the painter, and poet deep within us. Michael Hayward, an SFU Computer expert and Deep Cove resident, reminds us in his striking Quicktime VR Panorama of Deep Cove of the fascination that so many of us experience in the midst of such beauty and peace.

Maurice Jasaak in his beautiful photographic website of Deep Cove comments that “Deep Cove is as much a concept as it is a location.” “There is no community in the lower Mainland”, says Jasaak, ” with more of a mystique. Deep Cove is that place that seems forever shrouded in clouds and mists, getting the highest rainfall totals in the region. It is where two bodies of water meet, Burrard Inlet and Indian Arm. It has more recreational opportunities within reach than most other communities. Residents are very possessive of this image. All things considered it is one of my favourite destinations when getting away for a short while is the goal.”

At the visual heart of Deep Cove is the striking Deep Cove Yacht Club which has been in existence since July 31st 1936. During World War II, the clubhouse was requisitioned as an elementary school and it also served as a meeting place for the local Red Cross and Air Raid Precaution organizations.  During its early years, the clubhouse was the focal point for most of the Cove’s social and recreational activities and present Cultural Centre.

Deep Cove is the starting point for hikes along the Baden-Powell Trail that cross the North Shore to Horseshoe Bay, as well as canoe and kayak excursions on Indian Arm. Its waterfront location, only 30 minutes from downtown Vancouver, makes the Deep Cove Canoe & Kayak Centre defined. a favorite departure spot for people wishing to enjoy the relatively still waters of the Indian Arm.  Everything about Deep Cove is laid back and yet pushing the boundaries.

As I wrote in the Deep Cove Crier 19 years ago, “Everywhere I look from Panorama Park, my eyes are pierced by trees, a ring of unending trees like a green cocoon that encircles and protects Deep Cove from the intrusions of that other world. There is a stillness about Deep Cove that grips me and will not let go.”  I have been privileged to baptize two groups of people at Panorama Park in Deep Cove.  What a beautiful place to worship God.  How the heavens declare the glory of God at Deep Cove. (Psalm 19).  I thank you, Father, for ‘All Things Bright and Beautiful’ in this irreplacable setting.

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Father of the Fatherless

By the Rev. Dr. Ed Hird

Imagine a world in which all dads were suddenly removed from the face of the earth.  What would be missing?  In a nutshell, we would be missing a lot of ‘player coaches’.  Dads at their best love to root for their kids, to cheer them on, to give them tips.  Dads are natural coaches.  But dads are also player coaches.  Dads at their best love to play.  Most dads at heart are over-grown kids who wish that they were back on their childhood baseball diamond, soccer field or hockey rink.  Having kids of one’s own is the perfect excuse to cut loose from adult pressures and reconnect with what really matters.  I want to say to dads: ‘We need you, we appreciate you, and we value your contribution to making our lives a better place’.

I am deeply grateful that family matters so much to my own father.  He invested in me in countless ways that I am just discovering fifty-five years later.  While I loved my father, I took so much of his generosity for granted.  It is only as I invest in my three boys with my time, talent, and treasure, that I understand what an enormous commitment it is to be a caring father.  Commitment is a scary thing.  Family and marriage require from us Dads 110% and more.  I am so grateful that my father never ran from my family.  One of the greatest gifts that my Dad could ever give me is that he is still in love with my Mom.

The longer I live, the more grateful I am for my father.  He has always cheered for me when I have faced life’s obstacles.  As I look at my father, I see confidence, competence, and creativity.  My father never lets anything stop him in his tracks.

Whether he works on his computer or in his workshop, he never lets failure discourage him.  He just tries and tries again, always experimenting with a slightly different technique.  My Dad’s willingness to keep on learning has kept him young at heart.  I pray that in the years ahead that I too may remain teachable, flexible, and willing to take risks.

When a prison chaplain once offered free Mother’s Day cards to inmates, they were all snapped up in minutes.  But when he offered free Father’s Day cards, there were few takers.  Sadly many young men and women today have grown up with little or no experience of a father’s love.  There is often no ‘player coach’ in their lives.  More than ever before, our youth are a fatherless generation.  So much crime, violence, drug usage, and promiscuity flows directly out of the pain of fatherlessness.

One counselor said that fathers are meant to be the ‘halfway house’ between childhood and adulthood.  As Dads bless their teenage sons and daughters, they empower them to be courageous and yet wise, bold and yet discerning.  Without the father’s blessing, many teens feel unwanted, uncared for, and unaffirmed.  This can be equally true for single parent families and workaholic two-parent families.  The tragedy is that fatherlessness so often carries on generation after generation.

Our hearts need to go wide open towards the fatherless.  As the good book tells us, God is the father of the fatherless, the defender of widows and orphans (Psalm 68).  God is turning the hearts of the fathers back to their children and the children back to their fathers (Malachi 4:6).  My prayer for those reading this article is that each of us would experience the Father’s heart of love for his lost sons and daughters.  The Father loves you more than your wildest imagination.  The Father is cheering for you to make the best of your life.  The Father wants to wrap you in his loving arms.

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Ten Years Later at the Gym

By the Rev. Dr. Ed Hird

Researchers have found that 115 million North Americans made health resolutions on  January 1 – promising themselves to quit smoking, eat better, lose weight, or start a serious exercise program. But within 2 months, only about 63% were still keeping their number one New Year’s resolution.  When one checks a year later, health resolution ‘survivors’ are a greatly diminished remnant.

What is it that gives us the motivation to hang in there when we are seeking to become healthy?   I will now have ‘survived’ ten years of consistently going to the gym, at least two times a week.  I have often been tempted to give up and crawl back on my couch.

One of my best motivators has been my dear wife to whom I have been married for 33 years.  She went to the gym many years before I went and often gently encouraged me to come along with her.  My initial impression was that I felt sorry for people who went to weight rooms.  They seemed rather masochistic to me.  Why would they inflict so much pain upon themselves?  I also felt intimidated by the endless variety of equipment with different levers ‘going in a thousand different directions’.  My fear was that if I pressed the wrong lever in the wrong direction, I might end up at the physiotherapist for the next year!

One of my most fun activities now is to work out at the weight room with my wife.  Every time I see her there, I am filled with admiration that she is taking such good care of herself.  I am looking forward to enjoying with my dear wife a healthy, active future fostered by the very weight training that we are both doing right now.

A second motivation for lasting ten years at the gym has been the ‘personal trainer called pain.  Since my being ‘rear-ended’ in a November ’99 car accident, my neck and shoulder muscles have become very fine-tuned to reminding me when I need to work out.  As long as I exercise at least two times a week, my neck is relatively pain-free, my headaches are down by 90%, and my hips and back are remarkably stable.  As a result, my medical costs for physiotherapy, chiropractic, and massage therapy are down by more than 80%!

But if I slack off and get too busy, I can feel the area of my former injury tightening up again.  The resulting pain and spasms once again will interfere with my work life, family life, and prayer life.  Chastened and reminded, I trundle back off to the gym, to my new friends who have been wondering what has happened to me.  My personal trainer ‘Pain’ can be a remarkable motivator if I will only listen to it and not just medicate it away.

A third motivator for lasting ten years at the gym has been the spiritual benefits.  Modern day life has all kinds of stresses built right into it.  I have found that the consistent discipline of weight training has deepened my sense of inner peace.  Not only has my pain level dropped; my worry level has dropped as well.  Working out actually helps me ‘let go and let God’.

The YMCA and YWCA were birthed out of the realization that all three parts of us need exercising body, mind, and spirit.  There is anonymity at the gym that lets one silently pray without any one else really noticing.  I have found that there is no better equipment than the stationary bike for truly integrating the merits of physical and spiritual fitness.  Over the last two years, the stationary bike and the Book of Common Prayer have become inseparable for me.

The term ‘exercise’ comes from the Greek word ‘gumnazo’ from which we derive the terms ‘gymnastics’ and ‘gym(nasium)’.  Exercise is helping me become more disciplined, a better disciple of my Lord Jesus Christ.  My prayer for those reading this article is that each of us may become more disciplined in our desires to be healthier in body, mind, and spirit.

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Nothing Can Separate Us…

 

By the Rev. Dr. Ed Hird

My family and I watched ‘Tagged’, a Canadian movie on CTV about  Jonathan Wamback, a 16 year old boy who was mercilessly bullied,  beaten and left for dead. Repeatedly kicked in the head with steel-toe  boots, Jonathan’s skull was shattered, and he almost died three times on  the way to surgery. After spending his 16th summer in a coma, he  miraculously gradually recovered. When Jonathan was well enough, he had  this overwhelming desire to go back to the very high school where he had  been so badly bullied and rejected. This gripping movie ends with  Jonathan courageously walking back into school like a wounded bird that  would not go away. Nothing could separate Jonathan from his school.

Watching the re-enactment of Jonathan being kicked in the head brought  back vivid memories of myself being kicked in the head at the same age  while surrounded by a frenzied gang. Fortunately for me, I was able to  jump on my 10-speed Pugeot and escape before it was too late. But my  ears ached and rang for days after that. Ashamed, separated, and slimed  by that bullying, I never told my parents until years later.

Years later I now realize that I had nothing to be ashamed of, and in  fact could just as easily have ended up in hospital like Jonathan  Wamback. Bullying kills. Bullying shames. Bullying steals life and joy  from others.

I thank God for Jonathan Wamback who would not let bullies separate him  from his school and his friends. Bullying can so easily fill us with  fear and bitterness. It can so easily separate us from the most  important things in our life.

Until I could forgive my attacker, I was actually in bondage to him  spiritually and emotionally. Once I could begin to forgive him, I began  to be free. I learnt that unforgiveness and bitterness is like a wall  that separates people from our life. My desire for revenge created a  spiritual apartheid that left me cut off and shut down. When I met Jesus  Christ in Grade 12, I experienced such forgiveness and joy that my  family initially worried about me. Later they came to see that this new  inner peace was more than one more passing fad. The wall of emotional  apartheid, created by bullying, was gone.

This amazing inner peace has taught me that nothing can separate me from  those I love. Nothing can separate me from those who care for me.  Nothing can separate me from the things that really matter in life.  Nothing can separate me from my faith and deepest values. I am convinced  that neither death nor life, neither angels nor demons, neither the  present nor the future, nor any powers, neither height nor depth, nor  anything else in all creation can separate us from the love of God that  is in Christ Jesus our Lord (Romans 8:38). No bully, no bitterness, no  bigotry can rob me of love, can rob me of faith, can rob me of  forgiveness in Jesus Christ.

My prayer for those reading this article  is that nothing will separate us from the amazing love of God found in  Jesus Christ.

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s  Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Why Pray when You can Fight?

By the Rev. Dr. Ed Hird

Fighting makes us feel strong.  Prayer reminds us that we are vulnerable.  Fighting makes us feel in control.  Prayer reminds us to let go and let God.  Fighting feeds on anger and bitterness.  Prayer feeds on forgiveness and peace.

I became a Christian 38 years ago, after 17 years of spiritual hide-and-seek.  Being raised in church, I was taught to pray as a child but never really understood the intimacy of a real relationship.  As a teenager, my prayer life gradually faded into non-existence.  I never rejected God.  I just kept God at a convenient distance without even realizing it.

God to me was not untrue, but rather irrelevant.  I never rejected prayer.  It just slipped off my radar screen into oblivion.  I never rejected the Church.  I just found it painfully boring and obscure.  Though I was desperately seeking for the meaning of life, I had no idea that the Church would have anything to offer in that area.

When I was brutally attacked as a teenager by a gang member, I turned to martial arts in a secret desire for both self-defense and revenge.  Fighting made me feel strong.  I had no idea that prayer might turn out to be a more powerful weapon.  Within a year, I came to know Jesus Christ on a personal basis, and lost the desire to get even.  A few years later, I discovered that this bully had gone after someone larger than him who had kicked this bully’s teeth in and twisted a broken beer bottle in his face.  Hearing that story taught me that violence always breeds violence.  It was better to forgive because there is always ‘a faster gunfighter just waiting around the corner.’  Even with that realization, it still took me twenty years  before I finally parted company with martial arts.

When I met Jesus Christ 38 years ago, I was flabbergasted that someone was actually listening.  Prayer no longer felt like talking to the ceiling plaster.  It felt personal, real, and infectious.  I couldn’t get enough of connecting to this new best-friend.  There had been  an emptiness inside me that skiing, golfing, and parties couldn’t fill.  Through prayer, I felt a new inner peace and warmth that even my former drinking buddies noticed.

Going back to church, I noticed that church wasn’t as boring as it used to be.  While it may have changed, the big thing was that I had changed from the inside out.  I developed a new love and concern for people that I used to avoid and even look down on.  Instead of resenting life, I began to wake up looking forward to the next adventure that was ahead of me.

One of the things that troubled me though, as a new Christian, was the infighting between all the different denominations.  Why couldn’t the Anglicans, Baptists, Pentecostals, Mennonites, Presbyterians, etc learn to get along and stop competing?  Sometimes Christians reminded me of my old life as a non-Christian when I would rather fight than pray.

One of the wonderful gifts of living on the North Shore is that denominational bickering is at an all-time low.  Clergy and pastors speak well of each other’s congregations and even freely send parishioners to attend other churches.  There is a generosity among North Shore pastors that allows us to bless each other instead of cursing each other.

This hasn’t happened by accident.  It is the fruit of twenty-nine years of weekly prayer by the North Shore clergy, first at Hillside Baptist . and now at Valley Church.  By praying together on the second Wednesday of each month, God has been teaching the North Shore pastors how much we need each other.  We busy North Shore Clergy have been learning that we are too busy not to pray.  By focusing on Jesus Christ, we have been rediscovering that we are on the same team.  Denominations are second.  Jesus is first.

Every denomination has its own strengths and weaknesses.  Instead of putting down another group for their flaws, we are learning to hold them up in prayer that they may become all that they are meant to be.  Presbyterians don’t need to become Anglicans, and Anglicans don’t need to become Baptists.  Our real calling is to love each other with the life-changing love of Jesus Christ.  Many churches have formed because someone was hurt.  We have been learning that it is time to forgive, time to heal, time to pray.  Why fight when we can pray?  My prayer for those reading this article is that we may rediscover the deep truth that the family that prays together stays together.

 

 

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Lest We Forget…

By the Rev. Dr. Ed Hird

My Grandma Allen (we called her Nana) was one of the most loving people that I have ever known.  I often wondered as a young person what made her so faithful and caring.  Years later, I discovered that her strong faith developed through great trial and adversity in her life.  Her mother died while giving birth and her father gave the children away to the neighbours and went back to sea.  Two of her brothers Charlie and Harry both went off to war in World War 1 and never came back.

On November 19th, 1917 a caring chaplain wrote my Nana the following note:  “Dear Miss Williams, I dare say you have heard the sad news of the death of your brother Private H.C.W. Williams who was killed in action on the morning of November 6th.  He did not suffer as death was instantaneous.”

“No doubt you will feel the loss of your dear brother very much as it is hard to part with those we love; but it is a consolation to know he did his duty faithfully and died in a righteous cause.  He gave his life for others.  And ‘greater love has no man than this, that a man lay down his life for his friends.’”

“I pray that God will comfort you in your sad bereavement and may you find his grace sufficient in your hour of need.  Cast your cares on the Lord and he shall sustain you.  With Deepest Sympathy, Yours sincerely, Alex Ketterson Chaplain 29th Canadians, B.E.F.”

Ketterson was a tremendous comfort to my Nana, because he understood the great sacrifice that her brothers Charlie and Harry made for the cause of freedom.  Chaplain Alex Ketterson knew that the mystery of Jesus’ sacrifice on the cross can help us make sense of the senselessness of life.

For more than forty years, I have worn a poppy each November 11th.  It helps me remember and reflect on the great sacrifices by so many that we might be free.  It is so easy to take freedom and security for granted.  Freedom and democracy are a precious gift from God that must never be treated lightly.  I wear a poppy ‘lest I forget’.

How did the poppy become connected with Nov 11th anyways? A writer first made the connection between the poppy and battlefield deaths during the Napoleonic wars of the early 19th century, remarking that fields that were infertile before battle exploded with the blood-red flowers after the conflict ceased.

During the massive  military barrage of World War One, the chalk soils became loaded with lime from debris, allowing ‘popaver rhoeas’ (poppies) to blossom. When the war ended the lime was quickly absorbed, and the poppy began to disappear again.

During World War One, Lieutenant-Colonel John McCrae, of Guelph Ontario, heroically served as brigade-surgeon to the First Brigade of the Canadian Forces Artillery.  With the introduction by the enemy of poison gas, John McCrae worked night and day for seventeen days straight, not even stopping to change his clothes. At times the dead and wounded actually rolled down the bank from above his Yser Canal dugout. McCrae wrote home “We are weary in body and wearier in mind. The general impression in my mind is one of a nightmare”.

The day before John McCrae wrote “In Flanders Fields”, one of his closest friends was tragically killed and buried in a grave decorated with only a simple wooden cross.  Wild poppies were already flourishing between the crosses that marked those silent graves.  In Flanders Fields” was first published in December, 1915 in England’s “Punch” magazine.  Within months, “In Flanders Fields” became the most popular poem about the First World War.  Translated in several languages, it was used in a 1917 Canadian campaign to help with the war effort, an effort which remarkably raised over 400 million dollars.

Three years later a New York City YMCA worker, Moina Michael decided to begin wearing a poppy in memory of the millions who died on the battlefield.  Thanks to a 1920 visit to New York, Madame Guerin of France learned of the New York City poppy.  The poppy symbol so inspired her that upon returning to France, she made handmade poppies to raise money for French children made destitute by World War 1.  From there, the poppies spread like wildfire around the world.

“In Flanders fields the poppies blow
Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.”

Why do 13 million Canadians wear a poppy on November 11th?  We wear the poppy, lest we forget.  My prayer is that we may overcome our collective amnesia and remember afresh the sacrifices of so many who gave their lives that we might live.

 

 

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in the Deep Cove Crier

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide


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Carl Jung, Neo-gnosticism, and the MBTI

A report by the Rev. Dr. Ed Hird,

Past National Chair of ARM Canada

In 1991, I had the wonderful privilege of attending the Episcopal Renewal Ministries(ERM) Leadership Training Institute (LTI) in Evergreen, Colorado.  Since then, I and others encouraged Anglican Renewal Ministries Canada to endorse the LTI approach, reporting in the ARM Canada magazine with articles about our helpful LTI experiences.  ARM Canada, through our LTI Director, Rev. Murray Henderson, has since run a number of very helpful Clergy and Lay LTIs across Canada, which have been well received and appreciated.

Through listening to the tapes by Leanne Payne and Dr. Jeffrey Satinover from the 1995 Kelowna Prayer Conference, I came across some new data that challenged me to do some rethinking about the Jungian nature of the MBTI (Myers-Briggs Temperament Indicator) used in the current ARM Canada LTIs.  Dr. Jeffrey Satinover’s critique of Jungianism came with unique credibility, given his background as an eminent Jungian scholar, analyst, and past President of the C.G. Jung Foundation.  I began to do some reading on Carl Jung, and mailed each ARM Board member a copy of the two audio tapes by Payne and Satinover.  The ARM Board at our April 1996 meeting took an initial look at the Jungian nature of the MBTI, and whether we should continue to use the MBTI in our LTIs.  Our ARM Board agreed to do some investigating on this topic and report back with some information to discuss at the November 1996 ARM Board meeting.

Currently approximately two and a half million people are ‘initiated’ each year into the MBTI process. [1] According to Peter B. Myers, it is now the most extensively used personality instrument in history. [2]  There is even a MBTI version for children, called the MMTIC (Murphy-Meisgeier Type Indicator for Children)[3], and a simplified adult MBTI-like tool for the general public, known as the Keirsey-Bates Indicator.  A most helpful resource in analyzing the MBTI is the English Grove Booklet by Rev.  Robert Innes, of St. John’s College, Durham, entitled Personality Indicators & the Spiritual Life.  Innes focused on “the two indicators most widely used by Christian groups – Myers-Briggs and the Enneagram.”[4]  One of the key questions for the ARM Board to settle is whether the MBTI is an integral part of Jungian neo-gnosticism, or alternately, that it may be a detachable benevolent portion of Jung’s philosophy in an otherwise suspect context.  To use a visual picture, is the MBTI the ‘marijuana’, the low-level entry drug that potentially opens the door to the more hard-core Jungian involvement, or is it just a harmless sugar tablet? To get at this question, I have broken my analysis down into smaller, more concrete questions.

1. Is the MBTI actually connected with Carl Jung?

The Rev. Canon Charles Fulton, President of ERM, commented in a June 17th, 1996 letter that “We have certainly had some concerns over the MBTI over the years and its Jungian nature”.  Rev. Fred Goodwin, Rector of National Ministries for ERM, commented in a September 18th, 1996 letter that “…we (ERM) no longer use the MBTI in our teachings…we’ve not included it in the last couple of years – believing that there are many other models and issues that need to be discussed with clergy and lay leaders.”  In Isabel Briggs-Myers’ book Introduction To Type (1983), she comments that the MBTI is “based on Jung’s theory of psychological types.”[5]  In the book People Types and Tiger Stripes written by Jungian practitioner Dr. Gordon Lawrence, he states that “The (MBTI) Indicator was developed specifically to carry Carl Jung’s theory of type (Jung, 1921, 1971) into practical application.”[6]  In the Grove Book on personality indicators, Robert Innes comments that “Carl Jung’s psychology lies behind…the MBTI”.[7]

The Buros Mental Measurement YearBook (1989, 10th Edition) notes that the MBTI “…is a construct-oriented test that is inextricably linked with Jung’s (1923) theory of psychological types.”[8]  As to the evidence of validity, Buros characterizes the stability of type classification over time as “somewhat disappointing.”[9]  The Jungian/MBTI stance, as expressed by Dr. Gordon Lawrence, former President of the Association for Psychological Types, is that MBTI “types are a fact”, not a theory.[10]  After reviewing the statistical evidence relating to the MBTI, however, Dr.  Paul Kline, Professor of Psychometrics at Exeter University, commented that “There has been no clear support for the 8-fold categorization, despite the popularity of the MBTI.”[11]  Mario Bergner, a colleague of Leanne Payne in Pastoral Care Ministries, observed in a July 2nd, 1996 letter that “of all the different types of psychological testing, forced choice tests (such as the MBTI) are considered the least valid.”  More specifically, Bergner noted that “the validity of the MBTI is at zero because the test is based on a Jungian understanding of the soul which cannot be measured for good or bad.”  The official MBTI view, as expressed by Dr. Gordon Lawrence, is that MBTI personality designations are “as unchangeable as the stripes on a tiger”.[12]  Bergner, in contrast, does not believe that all of humanity can be unchangeably boxed into 16 temperament types, and is concerned about cases where people are being rejected for job applications, because they don’t fit certain MBTI categories.

 2. What is Carl Jung’s Relation to Neo-Gnosticism? 

Carl Jung is described by Merill Berger, a Jungian psychologist, as “the psychologist of the 21st century”.[13]  Dr. Satinover says “Because of his great influence in propagating gnostic philosophy and morals in churches & synagogues, Jung deserves a closer look.  The moral relativism that released upon us the sexual revolution is rooted in an outlook of which (Jung) is the most brilliant contemporary expositor.”[14]  One could say without overstatement that Carl Jung is the Father of Neo-Gnosticism & the New Age Movement.  That is why Satinover comments that “One of the most powerful modern forms of Gnosticism is without question Jungian psychology, both within or without the Church”.[15]  Carl Jung “explicitly identified depth psychology, especially his own, as heir to the apostolic tradition, especially in what he considered its superior handling of the problem of evil.”[16]  Jung claimed that “In the ancient world, the Gnostics, whose arguments were very much influenced by psychic experience, tackled the problem of evil on a broader basis than the Church Fathers.”[17] Dr. Satinover notes that “Whatever the system, and however the different stages are purportedly marked, the ultimate aim, the innermost circle of all Gnostic systems, is a mystical vision of the union of good and evil.”[18]

Jung, says Satinover, “devoted most of his adult life to a study of alchemy; he also explicated both antique hermeticism and the ‘christian’ gnostics; his earliest writings were about spiritualism…”[19]  In his autobiography Memories, Dreams, Reflections, Jung claimed: “The possibility of a comparison with alchemy, and the uninterrupted intellectual chain back to Gnosticism, gave substance to my psychology.”[20]  Most people are not aware that Jung collected one of the largest amassing of spiritualistic writings found on the European continent.[21] Dr. James Hillman, the former director for the Jungian Institute in Zurich, commented, “(Jung) wrote the first introduction to Zen Buddhism, he…brought in (Greek Mythology), the gods and the goddesses, the myths,…he was interested in astrology…”[22]

In 1929, Jung wrote a commentary on the Secret of the Golden Flower, which he said was “not only a Taoist text concerned with Chinese Yoga, but is also an alchemical treatise.”[23]  He comments that “…it was the text of the Golden Flower that first put me on the right track.  For in medieval alchemy we have the long-sought connecting link between Gnosis (i.e. of the Gnostics) and the processes of the collective unconscious that can be observed in modern man…”[24]  Dr. Richard Noll comments that “the divinatory methods of the I Ching, used often by Jung in the 1920s and 1930s, were a part of the initial training program of the C.G. Jung Institute of Zurich in 1948, and its use is widely advocated today in Jungian Analytic-Training Institutes throughout the world.”[25]

During the hippie movement of the 1960’s, the Rock Opera Hair boldly proclaimed the alleged dawning of the Age of Aquarius.  Once again Carl Jung foreshadowed this emphasis in a 1940 letter to his former assistant, Godwin Baynes: “1940 is the year when we approach the meridian of the first star in Aquarius.  It is the premonitory earthquake of the New Age.”[26]  In Jung’s book Aion, he holds that “…the appearance of Christ coincided with the beginning of a new aeon, the age of the Fishes.  A sychronicity exists between the life of Christ and the objective astronomical event, the entrance of the spring equinox into the sign of Pisces.”[27] In a letter written by Jung to Sigmund Freud, he said: “My evenings are taken up very largely with astrology.  I made horoscopic calculations in order to find a clue to the core of psychological truth…I dare say that we shall one day discover in astrology a good deal of knowledge which has been intuitively projected into the heavens.”[28]

Jung’s family had occult linkage on both sides, from his paternal Grandfather’s Freemasonry involvement as Grandmaster of the Swiss Lodge[29], and his maternal family’s long-term involvement with seances  and ghosts.  John Kerr, author of A Most Dangerous Method, comments that Jung was heavily involved for many years with his mother and two female cousins in hypnotically induced seances.  Jung eventually wrote up the seances as his medical dissertation.[30]  Jung acquired a spirit guide and guru named ‘Philemon’[who was described by Jung as ‘an old man with the horns of a bull...and the wings of a fisher’].  Before being Philemon, this creature appeared to Jung as ‘Elijah’, and then finally mutated to ‘Ka’, an Egyptian earth-soul that ‘came from below’.[31]  It may be worth reflecting upon why Jung designated his Bollingen Tower  as the Shrine of Philemon.[32]

Jung himself was the son of a Swiss Pastor caught in an intellectual faith crisis.  When younger, Carl Jung had a life-changing dream of a subterranean phallic god which reappeared “whenever anyone spoke too emphatically about Lord Jesus.”[33]  Jung commented that “…the ‘man-eater’ in general was symbolized by the phallus, so that the dark Lord Jesus, the Jesuit and the phallus were identical.”[34]  This “initiation into the realm of darkness”[35] radically shaped Jung’s approach to Jesus: “Lord Jesus never became quite real for me, never quite acceptable, never quite lovable, for again and again I would think of his underground counterpart…Lord Jesus seemed to me in some ways a god of death…Secretly, his love and kindness, which I always heard praised, appeared doubtful to me…”[36]  The next major spiritual breakthrough in his life was what Jung described as a “blasphemous vision”[37] of God dropping his dung on the local Cathedral.  This vision, said Jung, gave him an intense “experience of divine grace”.[38]

3. How serious is  the Jungian Reconciliation of Good and Evil? 

Leanne Payne says of  Dr. Jeffrey Satinover that “like (C.S.) Lewis, he knows that we can never reconcile (synthesize) good and evil, and this synthesis is the greatest threat facing not only Christendom but all mankind today.”[39]  Dr. Satinover sees the temptation facing our generation that”…on a theological plane, we succumb to the dangerous fantasy that Good and Evil will be reunited in a higher oneness.”[40]

One of Jung’s key emphases was that the “dark side” of human nature needed to be “integrated” into a single, overarching “wholeness” in order to form a less strict and difficult definition of goodness.[41]  “For Jung”, says Satinover, “good and evil evolved into two equal, balanced, cosmic principles that belong together in one overarching synthesis.  This relativization of good and evil by their reconciliation is the heart of the ancient doctrines of gnosticism, which also located spirituality, hence morality, within man himself.  Hence ‘the union of opposites’.”[42]

Jung believed that “the Christ-symbol lacks wholeness in the modern psychological sense, since it does not include the dark side of things…”[43]  For Jung, it was regrettable that Christ in his goodness lacked a shadow side, and God the Father, who is the Light, lacked darkness.[44]  He spoke of “…an archetype  such as…the still pending answer to the Gnostic question as to the origin of evil, or, to put it another way, the incompleteness of the Christian God-image”[45]  Jung sought a solution to this dilemma in the Holy Spirit who united the split in the moral opposites symbolized by Christ and Satan.[46]  “Looked at from a quaternary standpoint”, writes Jung, “the Holy Ghost is a reconciliation of opposites and hence the answer to the suffering in the Godhead which Christ personifies.”[47]  Thus for Jung, says John Dourley, the Spirit unites the exclusively spiritual reality of Christ with that which is identified with the devil, including ‘the dark world of nature-bound man’, the chthonic side of nature excluded by Christianity from the Christ image.[48]  In a similar vein, Jung saw the alchemical figure of Mercurius as a compensation for the one-sideness of the symbol of Christ.[49]  That is why Jung believed that “It is possible for a man to attain totality, to become whole, only with the co-operation of the spirit of darkness…”[50]

4. How Much Influence does Jungian Neo-Gnosticism have on the Church? 

There are key individuals promoting the Jungian gospel to the Church, such as Morton Kelsey, John Sanford(not John & Paula Sandford), Thomas Moore, Joseph Campbell, and Bishop John Spong.  Thomas Moore, a former Roman Catholic monk, is widely popular with a new generation of soul-seekers, through his best-seller: Care of the Soul.  John Sanford, the son of the late Agnes Sanford, is an Episcopal Priest and Jungian analyst, with several books promoting the Jungian way.  Morton Kelsey is another Episcopal Priest who has subtly woven the Jungian gospel through virtually every one of his books, specially those aimed for the Charismatic renewal constituency.  Satinover describes Kelsey as having “made a career of such compromise”, noting that Kelsey has now proceeded in his latest book Sacrament of Sexuality to approve of the normalization of homosexuality.[51]

Joseph Campbell, cited by Satinover as a disciple of Jung, is famous for his public TV series on “The Power of Myth”.[52]  Bishop John Spong, who has written two books (Resurrection: Myth or Reality & The Easter Moment) denying the physical resurrection of Jesus Christ, gives Joseph Campbell credit for shaping his views on Jesus’ resurrection.  “I was touched by Campbell’s ability to seek the truth of myths while refusing to literalize the rational explanation of those myths…Campbell allowed me to appreciate such timeless themes as virgin births, incarnations, physical resurrections, and cosmic ascensions…Slowly, ever so slowly, but equally ever so surely, a separation began to occur for me between the experience captured for us Christians in the word Easter and the interpretation of that experience found in both the Christian Scriptures and the developing Christian traditions…”[53]  Few people have realized that Bishop Spong’s spiritual grandfather is none other than Carl Jung.

“Jung’s direct and indirect impact on mainstream Christianity – and thus on Western culture,” says Satinover, “ has been incalculable.  It is no exaggeration to say that the theological positions of most mainstream denominations in their approach to pastoral care, as well as in their doctrines and liturgy – have become more or less identical with Jung’s psychological/symbolic theology.”[54]   It is not just the more ‘liberal’ groups, however, that are embracing the Jungian/MBTI approach.  In a good number of Evangelical theological colleges, the MBTI is being imposed upon the student body as a basic course requirement, despite the official Jungian stance that “The client has the choice of taking the MBTI or not. Even subtle pressure should be avoided.”[55]

While in theological school, I became aware of the strong influence of Dr. Paul Tillich on many modern clergy.  In recently reading C.G. Jung & Paul Tillich [written by John Dourley, a Jungian analyst & Roman priest from Ottawa],  I came to realize that Tillich and Jung are ‘theological twins’.  In a tribute given at a Memorial for Jung’s death, Tillich gave to Jung’s thought the status of an ontology because its depth and universality constituted a ‘doctrine of being’.[56] It turns out that Tillich is heavily in debt in Jung for his view of God as the supposed “Ground of Being”.  As well, both Tillich and Jung, says Dourley, “understand the self to be that centering force within the psyche which brings together the opposites or polarities, whose dynamic interplay makes up life itself.”[57]  As a Jungian popularizer, Tillich saw life as “made up of the flow of energy between opposing poles or opposites.”[58]

So many current theological emphases in today’s church can be traced directly back to Carl Jung.  For example, with the loss of confidence in the Missionary imperative, many mainline church administrators today sound remarkably like Jung when he said: “What we from our point of view call colonization, missions to the heathen, spread of civilization, etc, has another face – the face of a bird of prey seeking with cruel intentness for distant quarry – a face worthy of a race of pirates and highwaymen.”[59]  In speaking of Buddhism and Christianity, Jung taught the now familiar inter-faith dialogue line, that “Both paths are right.”[60]  Jung spoke of Jesus, Mani, Buddha, and Lao-Tse as ‘pillars of the spirit’, saying “I could give none preference over the other.”[61] The English Theologian Don Cupitt says that Jung pioneered the multi-faith approach now widespread in the Church.[62]

For those of us who wonder why some Anglicans are mistakenly calling themselves “co-creators with God”,  the theological roots can again be traced back to Jung: “…man is indispensable for the completion of creation; that, in fact, he himself is the 2nd creator of the world, who alone has given to the world its objective existence…”[63]  In light of our current Canadian controversies around “Mother Goddess” hymnbooks,  it is interesting to read in the MBTI source book, Psychological Types( Carl Jung, 1921) about the “Gnostic prototype, viz, Sophia, an immensely significant symbol for the Gnosis.”[64]  Carl Jung is indeed the Grandfather of much of our current theology.

5.  What is the connection between ‘Archetypes’, the Unconscious and the MBTI?

Keirsey and Bates are strong MBTI supporters who have identified the link between the MBTI psychological types and Jungian archetypes.  In their book Please Understand Me, they state Jung’s belief that “..all have the same multitude of instincts (i.e. archetypes) to drive them from within.”  Jung therefore “invented the ‘function types’ or ‘psychological types’” to combine the uniformity of the archetypes with the diversity of human functioning.[65]  In their best-selling MBTI book: Gifts Differing, Isabel Myers Briggs and Peter B. Myers speak openly about Jungian Archetypes as “those symbols, myths, and concepts that appear to be inborn and shared by members of a civilization”.[66]

Dr. Richard Noll holds in his book The Jung Cult that such Jungian ideas as the “collective unconscious” and the theory of the archetypes come as much from late 19th century occultism, neopaganism, and social Darwinian teaching, as they do from natural science.[67]  Jung’s post-Freudian work (after 1912), especially his theories of the collective unconscious and the archetypes, could not have been constructed, says Noll, without the works of G.R.S. Mead on Gnosticism, Hermeticism, and the Mithraic Liturgy.  Starting in 1911, Jung quoted Mead, a practicing Theosophist, regularly in his works through his entire life.[68]  Richard Webster holds that “the Unconscious is not simply an occult entity for whose real existence there is no palpable evidence.  It is an illusion produced by language – a kind of intellectual hallucination.”[69]

Jung was a master at creating obscure, scientific-sounding concepts, usually adapted from occultic literature.  Jung held that “the collective unconsciousness is the sediment of all the experience of the universe of all time, and is also the image of the universe that has been in process of formation from untold ages.  In the course of time, certain features became prominent in this image, the so-called dominants (later called archetypes by Jung).”[70]  [Much of Jung’s teaching on archetypes is so obscure that I have placed the relevant data in the footnotes of this report, for the more motivated reader.]

In his phylogenetic racial theory, Jung assumes that acquired cultural attitudes, and hence Jungian archetypes, can actually be transmitted by genetic inheritance.  Richard Webster, however, explodes Jung’s phylogenetic theory as biologically untenable.[71] Peter B. Medawar, a distinguished biologist, wrote in the New York Review of Books (Jan. 23, 1975): “The opinion is gaining ground that doctrinaire psychoanalytic theory is the most stupendous intellectual confidence trick of the 20th century: and a terminal product as well – something akin to a dinosaur or zeppelin in the history of ideas, a vast structure of radically unsound design and with no posterity.”

“This work Psychological Types (1921), said Jung, “sprung originally from my need to define the way in which my outlook differs from Freud’s and Adler’s.  In attempting to answer this question, I came across the problem of types, for it is one’s psychological type which from the outset determines and limits a person’s judgment.”[72]  In words strangely reminiscent of L. Ron Hubbard’s Scientology, Jung teaches in Psychological Types (PT) that “The unconscious, regarded as the historical background of the psyche, contains in a concentrated form the entire succession of engrams (imprints), which from time to time have determined the psychic structure as it now exists.”[73]

Jung held in PT that “The magician…has access to the unconscious that is still pagan, where the opposites still lie together in their primeval naiveté, beyond the reach of ‘sinfulness’, but liable, when accepted into conscious life, to beget evil as well as good with the same primeval and therefore daemonic force.”[74]  Jung entitled an entire section in PT: “Concerning  the Brahmanic Conception of the Reconciling Symbol”.  Jung notes: “Brahman therefore must signify the irrational union of the opposites – hence their final overcoming…These quotations show that Brahman is the reconciliation and dissolution of the opposites – hence standing beyond them as an irrational factor.”[75]

My recurring question is: “Do we in ARM Canada  wish to  be directly or indirectly sanctioning this kind of teaching?”  Symbolically, the  MBTI can be thought of as a “freeze-dried” version of Jung’s Psychological Types (1921). Since PT teaches extensively about Jung’s archetypes and collective unconscious, it seems clear to me that to endorse the ‘freeze-dried’ MBTI is ultimately to endorse Jung’s archetypal, occultic philosophy.

6.  What is the Relationship between Neo-gnosticism and the MBTI?

Dr. Richard Noll of Harvard University comments that “We know that (Wilhelm) Ostwald was a significant influence on Jung in the formation of his theory of psychological types.”[76]  Jung mentioned Ostwald’s division of men of genius into classics and romantics in his first public presentation on psychological types at the Psychoanalytic Congress in Munich in September 1913.  The classics and the romantics corresponded, according to Jung, to the introverted type and the extraverted type.  Long quotations from Ostwald appear in other of Jung’s work between 1913 and 1921 – precisely the period of Ostwald’s most outspoken advocacy of eugenics, nature worship, and German imperialism through the Monistenbund, a Monistic Alliance led by Ostwald.  An entire chapter of Jung’s Psychological Types is devoted favorably to these same ideas of Ostwald.”[77]  Is any link, however,  between Ostwald’s Germanic anti-Semitism and Jung merely an exercise in ‘guilt-by-association’?  The newly emerging hard data would suggest otherwise.  The influence of Germanic anti-Semitism on Jungianism can now be seen in a secret quota clause designed to limit Jewish membership to 10% in the Analytical Psychology Club of Zurich.  Jung’s secret Jewish quota was in effect from 1916 to 1950, and only came to public light in 1989.[78]

“The book on types (PT)”, says Jung, “yielded the view that every judgment made by an individual is conditioned by his personality type and that every point of view is necessarily relative.  This raised the question of the unity which much compensate this diversity, and it led me directly to the Chinese concept of Tao.”[79]  Put simply, the MBTI conceptually leads to Taoism.  Jung held that the central concept of his psychology was “the process of individuation”.  Interesting the subtitle of the PT book, which The MBTI claims to represent, is “…or The Psychology of Individuation”.  Philip Davis, Associate Professor of Religious Studies at the University of P.E.I. comments, “In this lengthy process of ‘individuation’, one learns that one’s personality incorporates a series of polar opposites: rationality and irrationality, the ‘animal’ and the ‘spiritual’, ‘masculinity’ and ‘femininity’, and so on.  The goal of the (Jungian) exercise is the reconciliation of the opposites, bringing them all into a harmony that results in ‘self-actualization’.”[80]  Once again, it seems that aspect after aspect of this seemingly innocuous personality test leads back to Jung’s fundamental philosophic and religious teachings.

Two of Jung’s ‘most influential archetypes’ are the anima & animus, described by Jung as “psychological bisexuality”.[81]  Jung teaches in PT that every man has a female soul (anima) and every woman has a male soul (animus).[82]  Noll comments that “Jung’s first encounter with the feminine entity he later called the anima seems to have begun with his use of mediumistic techniques…”[83]  Based on the recently discovered personal diary of Sabina Spielrein, John Kerr claims that Jung’s so-called anima “the woman within” which he spoke to, was none other than his idealized image of his former mistress, patient, and fellow therapist, Sabina Spielrein.[84]  After breaking with both Spielrein and Freud,  Jung felt his own soul vanish as if it had flown away to the land of the dead.  Shortly after, while his children were plagued by nightmares and the house was seemingly haunted, Jung heard a chorus of spirits cry out demanding: ‘We have come back from Jerusalem where we have not found what we sought.’[85]

In response to these spirits, Jung wrote his Seven Sermons to the Dead.   In these seven messages Jung ‘reveals’, in agreement with the 2nd century Gnostic writer Basilides,  the True and Ultimate God as Abraxas, who combines Jesus and Satan, good and evil all in one.[86]  This is why Jung held that “Light is followed by shadow, the other side of the Creator.”[87]  Dr. Noll, a clinical psychologist and post-doctoral fellow at Harvard University, holds that “Jung was waging war against Christianity and its distant, absolute, unreachable God and was training his disciples to listen to the voice of the dead and to become gods themselves.”[88]

7.  What Does the MBTI Prototype Book “Psychological Types” teach about Opposites?

Consistently Jung teaches about reconciliation of opposites, even of good and evil.  Jung comments in MDR : “…a large part of my life work has revolved around the problem of opposites and especially their alchemical symbolism…”[89]  Through experiencing Goethe’s Faust, Jung came to believe in the ‘universal power’ of evil and “its mysterious role it played in delivering man from darkness and suffering.”[90] “Most of all”, said Jung, “(Faust) awakened in me the problem of opposites, of good and evil, of mind and matter, of light and darkness.”[91]  Being influenced as well by the Yin-Yang of Taoism, Jung believed that “Everything requires for its existence its opposite, or it fades into nothingness.”[92]

Dr. Gordon Lawrence, a strong Jungian/MBTI supporter, teaches that “In Jung’s theory, the two kinds of perception – sensing and intuition – are polar opposites of each other.  Similarly, thinking judgment and feeling judgment are polar opposites.”[93]  It seems to me that the setting up of the psychological polar opposites in PT functions as a useful prelude for gnostic reconciliation of all opposites.  The MBTI helps condition our minds into thinking about the existence of polar opposites, and their alleged barriers to perfect wholeness.  In the PT book, Jung comments that “One may be sure therefore, that, interwoven in the new symbol with its living beauty, there is also the element of evil, for, if not, it would lack the glow of life as well as beauty, since life and beauty are naturally indifferent to morality.”[94]  My question for the ARM Board is: “Do we accept Jung’s ‘polar opposites’ view that there can be no life and beauty without evil?”

“We must beware”, said Jung, “of thinking of good and evil as absolute opposites…The criterion of ethical action can no longer consist in the simple view that good has the force of a categorical imperative, while so -called evil can resolutely be shunned.  Recognition of the reality of evil necessarily relativizes the good, and the evil likewise, converting both into halves of a paradoxical whole.”[95]  Here is where Jung ties in his ethical relativism to the PT/MBTI worldview: “In practical terms, this means that good and evil are no longer so self-evident.  We have to realize that each represents a judgment.”[96]

Jung saw the reconciliation of opposites as a sign of great sophistication: “(Chinese philosophy) never failed to acknowledge the polarity and paradoxity of all life.  The opposites always balanced one another – a sign of high culture.  Onesideness, though it lends momentum, is a sign of barbarism.”[97]  It would not be too far off to describe Jung as a gnostic Taoist.  In PT, Jung comments that “The Indian (Brahman-Atman teaching) conception teaches liberation from the opposites, by which every sort of affective style and emotional hold to the object is understood…Yoga is a method by which the libido is systematically ‘drawn in’ and thereby released from the bondage of opposites.”[98]

While in India in 1938, Jung says that he “was principally concerned with the question of the psychological nature of evil.”[99] He was “impressed again and again by the fact that these people were able to integrate so-called ‘evil’ without ‘losing face’…To the oriental, good and evil are meaningfully contained in nature, and are merely varying degrees of the same thing.  I saw that Indian spirituality contains as much of evil as of good…one does not really believe in evil, and one does not really believe in good.”[100]

In a comment reminiscent of our 1990’s relativistic culture, Jung said of Hindu thought:

“Good or evil are then regarded at most as my good or my evil, as whatever seems to me good or evil”.[101]  To accept the eight polarities within the MBTI predisposes one to embrace Jung’s teaching that the psyche “cannot set up any absolute truths, for its own polarity determines the relativity of its statements.”[102]  Jung was also a strong promoter of the occultic mandala, a circular picture with a sun or star usually at the centre. Sun worship, as personified in the mandala, is perhaps the key to fully understanding Jung.[103]  Jung taught that the mandala [Sanskrit for ‘circle’] was “the simplest model of a concept of wholeness, and one which spontaneously arises in the mind as a representation of the struggle and reconciliation of opposites.”[104]

In conclusion, to endorse the MBTI  is to endorse Jung’s book Psychological Types, since the MBTI proponents consistently say that the MBTI “was developed specifically to carry Carl Jung’s theory of types (1921, 1971) into practical application.”[105]  Let us seek the Lord in unity as he reveals his heart for us in this matter.

p.s. ARM Canada decided unanimously in November 1997 after much prayer and reflection to no longer use the MBTI in the Clergy and Lay Leadership Training Institutes.

 

The Rev. Dr. Ed Hird, Rector

BSW, MDiv, DMin

St. Simon’s Church North Vancouver

Anglican Mission in the Americas (Canada)

-previously published in Anglicans for Renewal Canada

-award-winning author of the book ‘Battle for the Soul of Canada’

p.s. In order to obtain a copy of the book ‘Battle for the Soul of Canada’, please send a $18.50 cheque to ‘Ed Hird’, #1008-555 West 28th Street, North Vancouver, BC V7N 2J7. For mailing the book to the USA, please send $20.00 USD.  This can also be done by PAYPAL using the e-mail ed_hird@telus.net . Be sure to list your mailing address. The Battle for the Soul of Canada e-book can be obtained for $9.99 CDN/USD.

-Click to download a complimentary PDF copy of the Battle for the Soul study guide :  Seeking God’s Solution for a Spirit-Filled Canada

You can also download the complimentary Leader’s Guide PDF: Battle for the Soul Leaders Guide

[1] Isabel Briggs Myers with Peter B. Myers,  Gifts Differing, Palo Alto, CA: Consulting Press, Inc., 1980,p. xvii.  Many charismatics have a soft spot for this book, because it quotes portions of scripture from Romans 12 and 1 Corinthians 12.  The actual link, however, between those bible passages, and  the Jung/Myers-Briggs theories is rather questionable.

In an October 29th, 1996 letter from Rev. Fred Goodwin, Rector of National Ministries for ERM,  Fred Goodwin commented: “I would suggest that in light of your concerns, you drop the MBTI and use some of the material out on small group ministry and discipling instead—which we find are desperate needs for leadership training in the church.”

[2]  Ibid., p.210; also Dr. Gordon Lawrence, People Types & Tiger Stripes, p. xi;  A book Prayer & Temperament written by Msgr. Chester Michael and Marie Norrisey in 1984 has been very effective in winning Roman Catholics and Anglicans to the MBTI.  The book claims that the MBTI designations will make you either oriented to Ignatian prayer (if you are SJ), Augustinian prayer (if you are NF), Franciscan prayer(if you are SP), or Thomistic prayer(if you are NT).  In the MBTI, the four sets of types are Extravert(E) & Introvert(I), Sensate(S) & Intuitive(N), Thinking(T) & Feeling(F), and Judging(J) & Perceiving(P).  None of these 8 innocuous-sounding type names mean what they sound like.  Instead each of the 8 type names has unique and mysterious, perhaps even occultic, definitions given by Jung himself in a massive section at the back of Psychological Types.

[3] Dr. Gordon Lawrence, People Types & Tiger Stripes, Gainesville, FL: Center for Applications of Psychological Types, 1979, p. 222

[4] Robert Innes, Personality Indicators and The Spiritual Life, Grove Books Ltd., Cambridge, 1996, p.3;  The Ennegram is significantly occultic in nature and origin, coming from Sufi, numerology, and Arica New-Age sources.  George Gurideff, Oscar Ichazo of Esalen Institute, and Claudio Naranjo are the prominent New Agers who have popularized it, and then introduced it, through Fr. Bob Oschs SJ, into the Christian Church.  For more information, I recommend Robert Innes’ booklet and Mitchell Pacwa SJ article’s “Tell Me Who I Am, O Ennegram” Christian Research Journal, Fall 1991, pp. 14ff.

[5] Isabel Briggs Myers, Introduction to Type, Palo Alto, CA: Consulting

Psychologists Press, 1983, p.4

[6] Dr. Gordon Lawrence, People Types & Tiger Stripes, p. 6, also p. x

[7] Robert Innes, Personality Indicators and The Spiritual Life, p.8

[8] The Buros Mental Measurement YearBook (1989, 10th Edition), p. 93

[9] Ibid., p. 93

[10] Dr. Gordon Lawrence, People Types & Tiger Stripes, p.150

[11] Dr. Paul Kline, Personality: The Psychometric View: Routledge, 1993, p.136

[12] Dr. Gordon Lawrence, People Types & Tiger Stripes, Back Cover

[13]  Merill Berger & Stephen Segaller, The Wisdom of the Dreams, C.G. Jung Foundation, New York, NY, Shamballa Publications, Front Cover

[14] Dr. Jeffrey Satinover, Homosexuality and the Politics of Truth, Baker Book House Co., 1996, p. 238

[15] Jeffrey Satinover, The Empty Self, p. 27.  Jung has “blended psychological reductionism with gnostic spirituality to produce a modern variant of mystical, pagan polytheism in which the multiple ‘images of the instincts’ (his ‘archetypes’) are worshipped as gods”, Satinover, Homosexuality and the Politics of Truth, p. 238

[16] Ibid., p. 238

[17] Dr. Carl Jung, Aion, Collected Works, Vol. 9, 2 (Princeton: Princeton University Press, 1959), p. 10

[18] Jeffrey Satinover, The Empty Self, p. 23

[19] Ibid., p. 27, Ft. 28

[20] Carl Jung & Aniela Jaffe, Memories, Dreams, Reflections, translated from the German by Richard & Clara Winston, Vintage Books-Random House, 1961/1989, p. 205

[21] Jeffrey Satinover, The Empty Self, p. 28

[22] The Wisdom of the Dreams: Carl Gustav Jung: a Stephen Segaller Video, Vol. 3, “ A World of Dreams”. Jung also wrote the first western commentary on the Tibetan Book of the Dead.( Psychology & the East, p. 60)

[23] Carl Jung, Psychology & the East, London & New York: Ark Paper Back, 1978/1986, p. 3

[24]  Ibid., p. 6

[25] Dr. Richard Noll, The Jung Cult.: Origins of a Charismatic Movement, Princeton, New Jersey: Princeton University Press, 1994, p. 333

[26] Merill Berger & Stephen Segaller, The Wisdom of the Dreams, p. 162;  Jung & Jaffe, Memories, Dreams, Reflections, p. 340

[27] Jung & Jaffe, Memories, Dreams, Reflections, p. 221

[28] Richard Webster, Why Freud Was Wrong: Sin, Science, & Psychoanalysis, Basic Books: Harper Collins, 1995, p. 385.   Jung comments: “For instance, it appears that the signs of the zodiac are character pictures, in other words, libido symbols which depict the typical qualities of the libido at a given moment…”

[29] Jung & Jaffe, Memories, Dreams, Reflections, p.232

[30] John Kerr, A Most Dangerous Method: the Story of Jung, Freud, & Sabina Spielrein, New York, Alfred Knopf Books, 1993, p. 50 & 54

[31] Satinover, The Empty Self, p. 37;  The spirit guide Philemon/Elijah later mutated into Salome, who addressed Jung in a self-directed trance vision as Christ.  Jung ‘saw’ himself assume the posture of a victim of crucifixion, with a snake coiled around him, and his face transformed into that of a lion from the Mithraic mystery religion.(C.G.  Jung, Analytical Psychology :Princeton University Press, 1989:, p. 96, 98)

[32] Jung & Jaffe, Memories, Dreams, Reflections, p.223.  “Shrine of Philemon: Repentance of Faust” was the inscription carved in stone by Jung over the entrance of the Bollingen Tower, where he lived and wrote.

[33] Ibid., p. 12

[34] Ibid., p. 12

[35] Ibid., p. 15

[36] Ibid., p. 13

[37] Ibid., p. 58.   Jung concluded from this ‘Cathedral’ experience that “God Himself can…condemn a person to blasphemy” Memories, Dreams, Reflections, p. 74

[38] Ibid., p. 55

[39] Satinover, The Empty Self, p. 3

[40] Satinover, Homosexuality and the Politics of Truth, p. 238

[41] Ibid.,  p. 240

[42] Ibid.,  p 240.  Keirsey & Bates, authors of Please Understand Me, and creators of the more popularized Keirsey-Bates adaptation of the MBTI, teach openly in their book on the Jungian “shadow…It’s as if, in being attracted to our opposite, we grope around for that rejected, abandoned, or unlived half of ourselves…(p.68)”

[43] Jung, Aion, Collected Works, p. 41

[44] John P. Dourley, C.G. Jung & Paul Tillich: The Psyche as Sacrament, Inner City Books, 1981, p. 63 “(Jung) also feels that it is questionable in that (the Christ symbol) contains no trace of the shadow side of life.”  Fr. Dourley, a Jungian analyst, also comments on p. 63 about Jung’s “criticism of the Christian conception of a God in who there is no darkness.”

[45] Jung & Jaffe, Memories, Dreams, Reflections, p. 318

[46] Dourley, C.G. Jung & Paul Tillich, p. 70

[47] Carl Jung, ‘A Psychological Approach to The Trinity’, CW11,  para. 260

[48] Ibid., para. 263

[49] Carl Jung, ‘The Spirit Mercurius’, Alchemical Studies, CW13,  para. 295.   Jung comments, “As early as 1944, in Psychology and Alchemy, I had been able to demonstrate the parallelism between the Christ figure and the central concept of the alchemists, the lapis or stone.” MDR, p.210

[50] C.G. Jung, ‘The Phenomenology of the Spirit in Fairy Tales, CW9, para. 453

[51] Satinover, Homosexuality and the Politics of Truth, p. 241

[52] Satinover, The Empty Self, p. 9;  Joseph Campbell in fact worked personally with Jung and published through the Jungian-controlled Bollingen Foundation , ( Philip Davis, “The Swiss Maharishi”, Touchstone Issue 92, Spring 1996, p.11)

[53] The Right Reverend John Spong, Resurrection: Reality or Myth, Harper, 1994, p.  xi.  His parallel book is The Easter Moment.

[54] Satinover, Homosexuality and the Politics of Truth, p.240. Satinover dryly comments that “in the United States, the Episcopal Church has more or less become a branch of Jungian psychology, theologically and liturgically.” (Empty Self ,p. 27, Footnote. 27)

[55] Dr. Gordon Lawrence, People Types & Tiger Stripes, p. 218

[56] A Memorial Meeting : New York, Analytical Psychology Club, 1962, p. 31

[57] Dourley, C.G. Jung & Paul Tillich, p. 17

[58] Ibid., p. 48  The persistent modern emphasis on the so-called ‘inner child’ makes a lot more sense when seen as a spin-off from Jung’s teaching that the symbol of the child is “that final goal that reconciles the opposites.” (Dourley, p. 83)

[59] Ibid., p. 248

[60] Ibid., p. 279

[61] Dourley, C.G. Jung & Paul Tillich, p. 65

[62] The Wisdom of the Dream, p. 99

[63] Jung, MDR, p. 256

[64] Carl Jung, Psychological Types: or the Psychology of Individuation, Princeton University Press, 1921/1971, p. 290.  Dr. Jeffrey Satinover memorably comments as a former Jungian that ‘Goddess worship’ is not the cure for misogyny, but it is its precondition, whether overtly or unconsciously. (The Empty Self, p. 9);  Marija Bimbutas, the late professor of archeology at UCLA, included Jung and more than a half dozen of his noted disciples in the bibliographies to her books on the alleged matriarchies of the Balkans:The Language of the Goddess(1989)and The Civilization of the Goddess(1991),(Philip Davis,”The Swiss Maharishi”, Touchstone Issue 92, Spring 1996, p.13)

[65] David Keirsey & Marilyn Bates, Please Understand Me, Del Mar, CA: Promothean Books, p. 3

[66] Isabel Myers Briggs & Peter B. Myers, Gifts Differing, p. xiv

[67] Richard Noll, The Jung Cult, front cover

[68] Ibid., p. 69  Dr. Noll comments: “I therefore argue that the Jung cult and its present day movement is in fact a ‘Nietzschean religion’”, p. 137;  Frederick Nietzsche’s stated view on Christianity is: “The Christian Church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie.” (Canadian Atheist, Issue 8: 1996, p. 1)

[69] Richard Webster, Why Freud was Wrong, p.250

[70] Jung, Collected Papers on Analytical Psychology, ‘The Psychology of Unconscious Processes’) p. 432  These dominants, said Jung, “are the ruling powers, the gods; that is, the representations resulting from dominating laws and principles, from average regularities in the issue of images that the brain has received as a consequence of secular processes.”(p. 432)

[71] Webster, Why Freud was Wrong p. 387

[72] Berger & Segaller,  Wisdom of the Dreams; p. 103,  MDR, p. 207

[73] Jung, Psychological Types, p. 211

[74] Ibid., p. 233  It would be interesting to research how much Jungian reading George Lucas did in preparing to produce his Blockbuster Star Wars. [i.e. The Force be with you].  The deity-like Force in Stars Wars was either good or evil, depending how you tapped into it..

[75] Ibid., p. 245-46

[76] Noll, The Jung Cult, p. 51

[77] Ibid., p. 69

[78] Ibid., p. 259

[79] Jung, MDR p. 207; Carl Jung, Psychology & the East, p. 15 “The wise Chinese would say in the words of the I Ching: ‘When Yang has reached its greatest strength, the dark power of yin is born within its depths, for night begins at midday when yang breaks up and begins to change into yin.”

[80] Ibid., p. 209;  Philip Davis,”The Swiss Maharishi”, Touchstone Issue 92, Spring 1996, p.12

[81] Ibid., p. 391;  Henri F. Ellenberger makes a strong case that Jung borrowed his matriarchy and anima/animus theories from Bachofen, an academic likened by some to the scientific credibility of Erik Von Daniken of The Chariots of the Gods and Maharishi Mahesh Yogi of TM and its Yogic Flying. (Ellenberger, The Discovery of the Unconscious, Penguin Press, 1970, pp. 218-223);  Philip Davis, “The Swiss Maharishi”, Touchstone Issue 92, Spring 1996, p.13); Richard Noll, The Jung Cult, p. 188-90

[82] Jung, Psychological Types, p. 595

[83] Noll, The Jung Cult, p. 202-203;  Philip Davis comments: “Jung’s therapeutic technique of ‘active imagination’ is now revealed as a sanitized version of the sort of trance employed by spiritualistic mediums and Theosophical travelers, with whom Jung was personally familiar.” (Philip Davis,”The Swiss Maharishi”, Touchstone Issue 92, Spring 1996, p.14)

[84] John Kerr, A Most Dangerous Method, p. 12; 49;191; 498 “…there (the Russian-born Spielrein) remained (in almost complete obscurity) until the publication of the Freud/Jung correspondence in 1974.”;p. 502;503: After the collapse of the Spielrein affair, John Kerr notes that “Jung’s condition had so deteriorated that his wife allowed Toni Wolff openly to become his mistress, and a sometime member of the household, simply because she was the only person who could calm him down.”;  p. 507- Jung’s stone bear carving in his Bollingen Tower specifically symbolized the anima .  Curiously the inscription said: “Russia gets the ball rolling”;  In a letter to Freud, Jung commented: “the prerequisite for a good marriage…is the license to be

unfaithful.”  The Freud/Jung Letters, trans. by R. Manheim & R. Hull (Cambridge, Mass.: Harvard University Press, 1988), p. 289

[85] Ibid., p. 503; MDR, p.190

[86] MDR, p. 378

[87] MDR, p. 328

[88] Noll, The Jung Cult, p. 224

[89] MDR, p. 233

[90] Ibid., p. 60

[91] Ibid., p. 235

[92] Jung, Psychology & the East, p. 184

[93] Lawrence, People Types & Tiger Stripes, p. 113

[94] Jung, Psychological Types, p. 235

[95] MDR, p. 329

[96] Ibid., p. 329

[97] Jung, Psychology & The East, p. 11

[98] Jung, Psychological Types, p. 149-50

[99] MDR, p. 275

[100] Ibid., p. 275

[101] Ibid., p. 275

[102] Ibid., p.350

[103] Noll, The Jung Cult, p. 137

[104] MDR, p. 335

[105] Lawrence, People Types & Tiger Stripes, p. 6

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