Lent stimulates us to let the Word of God
penetrate our life and in this way to know the fundamental truth: who we are, where we come from, where we must go, what path we must take in life. - Pope Benedict XVI (All good reasons to embrace Lenten disciplines. How will you let the Word of God penetrate your life this Lent?)
|
Deuteronomy 30:15-20; Psalm 1:1-2, 3, 4 and 6 Luke 9:22-25 Jesus said to his disciples: ‘The Son of Man is destined to
suffer grievously, to be rejected by the elders and chief priests and scribes and to be put to death, and to be raised up on the third day.’ Then to all he said: ‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake, that man will save it. What gain,
then, is it for a man to have won the whole world and to have lost or ruined his very self?’
Reflection on the Scriptures
During Lent, we are provided time to meditate on choosing life with a greater intent. We are invited to repent from our complacency to live in the Kingdom of God more fully. Drawing into a deeper relationship
with God means more than just obeying the commandments. Jesus says we must pick up our cross daily and be ready to lose our life for Christ. How to do that is different for each of us. The Psalm suggests meditating day and night on what the Lord calls us to do is a good start. That is my focus for repentance this Lent. What am I doing to block my invitation to the Kingdom of heaven? Where have I become too comfortable in thinking I already have the good life? I need to repent of those
forms of earthly blessings that block my ability to deny myself for the good of the Kingdom of God. I pray today that we will all rid ourselves of the chaff in our own lives so we can better follow Jesus. -by Barbary Dilly
The Bodily Resurrection of Jesus, by James Arraj https://innerexplorations.com/catchtheomor/resurrecion.htm Inner Growth Publications, 2007. Chapter 4: The Resurrection of Jesus Archetypes and the Resurrection Now let’s apply this sense of the archetypal to the story of alien abduction found in Whitley Strieber’s Communion. In the book Strieber, a novelist, recounts memories of having been abducted in October and
December, 1985, memories which would later be more fully recovered by hypnosis. We might first be inclined to look at Strieber’s story as just that, that is, a story he invented for personal or commercial reasons, but a reading of the book dispels such suspicions. The story does not appear like one Strieber made up, but rather, an account of powerful and frightening events that engulfed him, events that brought with them the uncanny atmosphere that Jung spoke of, but here it is thicker and more
disturbing. Strieber was awakened by a noise in the middle of the night while staying with his wife and young son at their country cabin. Instead of investigating it, he settled back in bed, an inappropriate response that would be “repeated many times.”27 He noticed a 31⁄2 foot figure in the doorway, which then rushed at him. It was wearing a smooth, rounded hat, but had no discernable face, and two dark holes for eyes. On its chest was “the visible third of a square plate etched with concentric
circles.”28 Strieber later remembered being taken from the room in a state of paralysis, and ending up in a small depression in the woods. There to his left he saw out of the corner of his eye someone whom he felt was a female in a grey-tan body suit. Later he described her as a little person made out of leather,29 and this person was somehow familiar to him. He discovered subsequently that other people who had had similar experiences had felt that the visitor was familiar to them, and usually
perceived it “to be of the opposite sex.”30 In this encounter Strieber entered into a state of profound fear, and his personality seemed to disappear. The strange creatures did experiments on him. The next day he awoke in his bed with the memory of having seen a barn owl staring in the bedroom window during the night.31 But there were no tracks on the roof in the freshly-fallen snow, nor, we may presume, any tracks outside showing the signs of his being carried off by the aliens. We can see that many of the characteristics of Strieber’s account are to be found in the letters that Jaffé analyzed. While Strieber was familiar to some degree with Jung’s work, and even surmised that the
visitors could have come from “inside the human unconscious,”32 the power of his experiences made him feel that it was coming forth “from some extraordinary and unsuspected structure of the brain far more concrete than Jung’s collective unconscious.”33 And that below him there were “vast spaces totally unknown” by psychiatry, religion and biology.34 Jung would have responded, I believe, that the unconscious is far more powerful and mysterious than we realize, and it is quite capable of producing visitors from the other side, as well as strange outer phenomena. Strieber under the impact of these experiences appears to teeter back and forth, wondering whether to give a subjective or an objective explanation to them, and at one point, referring to the familiar-seeming female figure, writes: “In some sense I thought I
might love this being – almost as much as I might my own anima. I bore toward her the same feelings of terror and fascination that I might toward someone I saw staring back at me from the depths of my unconscious.”35 He describes her as really old, and speaking in a startling deep voice which sounded like it came from the depths of a cave, and when Strieber objected they had no right to subject him to their experiments she replied, “We do have a right.”36 It is clear by now that Communion
has a strong kinship with the stories Jaffé analyzed, and both are deeply rooted in the unconscious and its archetypal structure. In Strieber’s case what Jung calls the anima, that is, a feminine dimension in his psyche, plays a central role, and Strieber describes it as small, ancient, and eyeless, which probably indicates the considerable distance that separates it from consciousness. We may even relate the square plate with the concentric circles to the dream told to Jung about the curtains hung with spheres. Strieber, himself, felt that outer inexplicable experiences had accompanied the visitors.
|
|