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It was fortunate that the Leitz factory was located in the American Zone and that its machinery had not been destroyed or dismantled. Zeiss, as a German competitor to Leitz, effectively ceased to exist for several years until reorganized in Stuttgart.
By mid 1945, only a few months after the occupation, Leitz was working at about 10% of prewar capacity. The Leica II came in 1932, with a built in rangefinder coupled to the lens focusing mechanism. Compelled by this clear Biblical mandate, Christians through the centuries have taken this saving message to the ends of the earth. Since the church was launched until today, uncounted millions of dollars in every currency on the map of the world and millions of hours of efforts and work and millions of Christian people through the centuries have been spent and sacrificed to take the only message of salvation to the edges of the eartha€¦translation worka€¦rigorous, difficult, challenging work of taking a language that isna€™t even written and developing an alphabet and developing a way to write that language and then teaching the people to read their own language when theya€™ve never even seen ita€¦then giving them the Scriptures and the gospel and leading them to Christa€¦rigorous work that takes decades.A  Then, printing materials in every languagea€¦preaching, teaching, evangelizinga€¦thata€™s what the church has been engaged in since its callinga€¦since the arrival of the Holy Spirit on the Day of Pentecosta€¦an unrelenting effort to use every means available to reach people with the only message that can save them from eternal judgment and thata€™s the message of the gospel of Jesus Christ. And here we are now at the start of the new millennium.A  This is the official start a€“ the year 2001 a€“ and at the start of this new millennium, we have greater means to take the gospel to the ends of the earth than wea€™ve ever had!A  Technology, sophistication in the application of that technology to every imaginable medium of communication has given us greater power now than ever to bring the gospel to the ends of the earth. Therea€™s a failure to understand the doctrine of substitution and imputationa€¦that is, the true understanding that our sins were imputed fully to a substitute who died in our place and that we contribute nothing to our salvation except faith in that substitute.A  So, here we are as an evangelical church confused about the message.
But, ita€™s not just a Catholic view and Ia€™m going to read to somethinga€¦There was an interview that was held between Robert Schuller and Dr.
In other words, what hea€™s saying is that there are people in the body of Christ who never heard of Christ so we dona€™t need to expect that theya€™re all going to come to Christa€¦theya€™re going to come another way. This has certainly leaped from Aristotle to the Catholic into evangelical Protestantism.A  Now, we have a kind of Protestant viewpoint that says that Muslims and Hindus and whoever are going to be in the body of Christ, in the kingdom, in heaven, with salvation whether they ever get a Bible or whether they ever hear the gospel, or whether they ever know about Jesus Christ.
You can understand what an unbelievable thing this is to have intruded into evangelicalism, right?A  You might be able to live with this if it were coming out of Union Seminary in New York or if it were coming out of some liberal denomination that had already advocated homosexuality in its clergy or something like thata€¦but, to hear the kinds of people who are saying this and the kinds of people who endorsed Peter Creefta€™s booka€¦and J.
Natural theologians should be shocked to know that Adam couldna€™t know divine truth by his perfect reason.A  He couldna€™t by his own reason, his own perfect intellect, couldna€™t have come to know that he was not to eat this and to eat thata€¦that he was to name the animals, etceteraa€¦etceteraa€¦that he was to tend the Garden!A  God had to tell him all that!
Satan tempted man to trust his reason and reject revelation from the mouth of God.A  God gave them special revelation.
Take the wisest of the wisea€¦take the wisdom of the worlda€¦take the elite religious leadersa€¦take the people of the top echelons of their religiona€¦whether youa€™re talking about the pope or whether youa€™re talking about the leader of Hinduism or the Muslin world, or whether youa€™re talking about the apostles of the Mormon church or whatever youa€™re talking abouta€¦take them alla€¦all of those who have reached the epitome of mana€™s devised schemes of religion, the wise, the scribes, the great writers and theologiansa€¦the debaters, the people who can argue their point and win the daya€¦all those peoplea€¦all of thema€¦God is going to make fools! Fresco of Approving of bylaw of Society of Jesus depicting Ignatius of Loyola receiving papal bull Regimini militantis Ecclesiae from Pope Paul 3. This group bound themselves by a vow of poverty and chastity, to "enter upon hospital and missionary work in Jerusalem, or to go without questioning wherever the pope might direct". They called themselves the Company of Jesus, and also Amigos En El Senor or "Friends in the Lord," because they felt "they were placed together by Christ." The name had echoes of the military (as in an infantry "company"), as well as of discipleship (the "companions" of Jesus). Although many books have been written about the psychology of violence (as I learned during my days directing a program for court-referred perpetrators), Dr.
The same dynamic of denial applies to entire nationsa€”and goes far toward explaining why the a€?nicesta€? and most restrained people sometimes pick up a gun. Listening to the Rhino deals not just with outwardly expressed violence, however, but with confronting and transforming archetypal violence (as imaged by the dream figure of the Rhino) manifesting from within the psyche. Following up on Jung's advice to translate emotions into images, Dallett writes about how a symptom or an illness, whether somatic or psychogenic (or both), represents an attempt at incarnation imparted by a spiritual force badly in need of translation from a literal source of suffering into an actively lived symbolic work. Active imagination furnishes a primary Jungian tool for this kind of deep work, but as Dallett reminds the reader, Marie-Louise von Franz always insisted on the importance of completing at least these four steps: setting the ego aside, tending the images, reacting to the images, and putting the results to work in life (italics added). This belief may well be a candidate for what Dallett identifies in another context as a pathological identification with spirit: what Jung identified as inflation. In the chapter a€?Sedating the Savage,a€? Dallett presents many examples of how psychotropic medication represses unpleasant emotions while supporting artificial idealized states of happiness and surface contentment.
While the matter of healing is a major theme of this book, the other is violence, and Dalletta€™s point here is that when violence is repressed it puts the individual and collective into grave peril. Dallett returns our attention to the potency of active imagination as a tool to activate the psychea€™s potential for literal physical healing as well as psychological wholeness. On the cover is a picture of a rhinoceros with two birds perched on its back, a classic example of a mutually beneficial biological symbiosis. Jungians are often the last bulwark in todaya€™s field of mental health practitioners, who remember the unavoidable reality and necessity of darkness and violence. We must develop an ego that is strong enough to contain the violent side of human nature, Dallett suggests, in order to live up to a€?what Jung saw as the millennial task (of) carrying the divine opposites of good and evil within the individuala€? (p.87). To contain the worst kinds of violence, Dallett suggests that we find a way to give expression to our destructive impulses without causing too much harm. The gist of Dalletta€™s argument, however, points towards incorporating more of the almost lost Jungian technique of Active Imagination.
The Rhino did not simply show up to heal the dreamer, but to inform her that she was to serve him.
In Pat Britta€™s own words a€?During my early association with The Rhino, I could tell he wanted something of me, but I did not know what.
In the alchemical laboratory of human life we are also mirrors for transformations on a larger scale, the transformation of the spirit in nature. Dallett reminds us that one-sidedness is one of our greatest dangers, be it the lopsided, misunderstood spirituality that denies the spiritual reality of violence or the overly rational slant of todaya€™s scientific community. We read in some detail here about the work of Jungian analysis, with special emphasis on active imagination, a method for bringing unknown parts of oneself into awareness and into connection with onea€™s everyday personality.
Seamlessly, the book then turns to two major topics of special concern in todaya€™s world: the nature of violence and the use of psychotropic drugs. While this discussion of violence focuses on the psychic sources of explosive violence, another section, on the use of psychotropic drugs, looks at contemporary uses of prescription drugs to damp down or cover up difficult, painful, unwelcome emotions (and violence). What we have in this small book is the fruit of a penetrating mind nourished by long experience of the psyche, and now offering us the essence of that experience, fueled by passionate concern over issues of todaya€™s world. Why is there so much violence around us - shootings in colleges, bullying in schoolyards, violent movies in theatres, graffiti in public spaces, news on television?
Janet Dallett is a Jungian analyst in her seventies, now living in Port Townsend, Washington. Britt had hundreds of Rhino dreams in the course of her nine-year analysis with Dallettt, which always focused on the meaning of his latest appearance. Britt truly grasped the Rhino, writing poetry about him, painting his picture, and even casting him in bronze so he could stand in her front hall, and her damaged heart healed.
Dallett attributes Britta€™s healing to her commitment to the Rhino, a voice for what Jung calls the Self, the God within. We are doing to the wild part of our psyche what we have done to the wild parts of the earth.


Zeiss plants in the Russian Zone (Jena) had been severely damaged and the Russians carted off what remained of the production equipment as war reparations.
The Russians used the Zeiss machinery and tooling to produce the Kiev camera, a somewhat roughly constructed clone of the pre-WW2 Contax. In addition to the 50mm normal lens, a 35mm wide angle and a 135 mm telephoto lens were initially available. The IIIa was the last model made before Barnack’s death, and therefore the last model for which he was wholly responsible. Over the last fifteen years, this has been a battle that Ia€™ve been engaged in with some others to try to make sure that Christian people understand what the gospel is!A  It doesna€™t do any good to have the technologya€¦it doesna€™t do any good to have opportunitya€¦it doesna€™t do any good to have the financial meansa€¦it doesna€™t do any good to have the manpower to take the message to the ends of the earth if you dona€™t know what the message is! The Billy Graham organization affirmed this position is the same as the one articulated in an article in Decision Magazine, which Billy wrote in 1960, so this is not something new.
Ignatius of Loyola, who after being wounded in a battle, experienced a religious conversion and composed the Spiritual Exercises to closely follow Christ.
The fresco was created by Johann Christoph Handke in the Church of Our Lady Of the Snow in Olomouc after 1743.
Dallett's clearly and concisely written book offers thoughtful and sometimes surprising reflections, case anecdotes, and scholarly musings on violence as a spiritual problem. It is easy for introverts in particular to skip the final step, but doing so severs inner from outer, contemplation from action. James Hillman has presented a similar critique, which can be summed up by the dictum: Silence the symptom and lose the soul.
It is tiresome to be reminded that Jung believed active imagination to be the sine qua non of coming to terms with the unconscious. Oxpeckers or a€?tick birdsa€? sit on top of the rhino eating insects and noisily warn of approaching danger. It contains big ideas that deserve to be pondered and digested many times and reading this book is an excellent way to re-engage this material.
Dallett reminds us that the etymology of the word a€?violencea€? suggests a close relationship between violence and God.
Dallett makes a convincing case that our culturea€™s addiction to love, peace and happiness in effect creates senseless violence and that we must learn and find a way to teach our children, that the terrible side of life is not going anywhere.
Dallett reminds us that, once a respectful and responsible attitude towards the unconscious psyche has been developed, the meditative dialogue of Active Imagination is the technique for the on-going and life- long task of engaging emerging images. Dallett grounds her reflections by allowing us a glimpse into the lives of two former patients, Pat and Teresa and she shows us the difference in attitude of these two women towards powerful inner animal dream figures.
Britt had this dream, but because she took the image seriously and engaged it for decades to come. It is a potentially dangerous, primitive animal that has visited the dreams and fantasies of Ms.
Dallett makes the analogy to the alchemical work, which Jung had translated into psychological terminology.
At first I thought his message was personal a€“ urging me to view life as whole, not with the limited eye of my rational ego.
Our collective ego is still trying to maintain its autonomy in relation to the larger mysteries while the power of the feminine in her own totality is pressing into consciousness.
This discussion is unusually clear and thorough, giving a readable and rounded picture of this form of psychological worka€”both its potentiality for healing and its dangers. And why are we so fascinated by violence that crime, killing, and war are often at the top of the news? I hear him pronounce: a€?If a thing is worth doing it is worth doing easily!a€? By this he means, according to Britt, that if a thing is worth doing it is worth taking the time to get to know it, so the thing can show you how it wants to be done.
When connected to your inner program something beyond the ego comes to your aid, but when you try to go against your destiny you hit a wall. Later she realized he wanted to reach a wider audience; he wanted to speak for life, all life, animals, plants and the earth itself.
We North Americans have naively idealized the Christian virtues of kindness and self-sacrifice, dangerously repressing our so-called negative emotions. We are sedating the suffering of body and soul with psychoactive drugs, unaware that pain is a reaction against something that needs to change. In 1932 the flange to film plane was standardized to 28.8mm, first implemented on Leica model C, and the Leica Standard the following year. I would encourage you to read it and take inventory of where you stand, where your church stands, and where your denomination stands on this issue.
Also criticized is the widespread habit of using meditation to get rid of (repress) the emotionally charged images flowing from the unconscious. I would like to see this insightfully expressed logic extended more often to the state of the oppressed struggling on every side and in all corners of the world. The Indoa€“European root of the word a€?violenta€? is wei, which means vital force and one definition of the word God is a€?an immanent vital forcea€? (p.86). The reader is encouraged to reflect on seemingly counter-intuitive statements, such as a€?violence is the human spirita€™s protest against the enforcement of more goodness than it can stomacha€? (p.92). This suggestion, although fundamentally right, may need more elaboration than this book provides, because the danger of infection by archetypal forces is high and not to be taken lightly. With reference to Barbara Hannah, Dallett devotes a segment of the book to a much needed review of what Active Imagination is and discriminates what it is not. We are informed on the front page that this book was written with contributions by The Rhino and by Dalletta€™s former patient Pat Britt.
Dallett writes, a€?The Rhino has been the central figure in hundreds of Pata€™s dreams continuing still today.
The alchemists believed that their work was to redeem God or the son of God, whom the alchemists imagined as a a€?fabulous being conforming to the nature of the primordial mothera€? (p. We are encouraged to look at the place within ourselves where we remain a€?fundamentalista€?, where spirit is trapped in a literal, concrete enactment, physical illness or cherished convictions of the nature of reality. The cover photo of a rhinoceros with two small birds casually perched on its back leads us into a text full of insight into both interior and outer worlds. Only a profound understanding can put forth such subtle and complex ideas in such apparently plain talk. Britt had been so ill with bacterial endocarditis and kidney failure that she was expected to die in her early forties. However, if something is hard to do you should change your relationship with it, or let it go.


We are suppressing the healthy masculinity of normally active children with Ritalin, either because the way we are living is driving our children crazy or because they do not conform to our expectations. Still, many of the skilled former Leitz employees had moved to other areas and would not return to the plant. In my men's groups we always knew which men were at greatest risk for another violent incident: those who maintained that their anger was an aberration they had now overcome with penance and good intentions. An overemphasis on decency and virtue not only darkens the personal and collective shadow, it unconsciously identifies with divine goodness and thereby falls into inflation and self-righteousness. These and other New Age maneuvers are enlisted in the service of propping up the happy persona that conceals the darker dimensions of conflictual psychic life. Yet Dallett goes farther: Psychiatric medication should only be used to contain severe symptoms, she argues, preferably in small doses and even then only temporarily.
Most of the examples of violence in this book break forth from the uptight middle class, where swings are removed from parks to prevent lawsuits. In Jungian thought, the Self, which is the psychological equivalent to the image of God, often breaks into consciousness violently.
Active Imagination is not guided fantasy nor is it art, but, following Hannah, Dallett sees Active Imagination as a creative function. 28), an earthy, fabulous, night creature, like the Rhino, equally life threatening and life giving. We meet the rhino of the title as he first appears in the dreams of a gifted woman whom the author has known for more than 30 years, initially as her Jungian analyst. Rage, she says, is a natural instinctive response to a threat to the Self; violence is the human spirita€™s protest against the enforcement of more goodness than it can stand. God and His Word are not subject to trends of the times, liberal theologians or the ranting of Ecumaniacs. In the light of this observation, the missionary and the terrorist stand revealed as brothers-in-arms. Making a work of art, breaking a therapeutic impasse, or modifying a relationship are three of many possibilities for new forms of expression that liberate the archetypal power from remaining trapped a€?in mattera€? (in symptom or illness).
One can almost hear in popular a€?thinking positivea€? propaganda the voice of the family cheerleader castigating brothers and sisters for being so a€?depressinga€? as to discuss Dad's alcoholic violencea€”or on a national level, the violence inflicted by the precarious rule of empirea€”out in the open. Although the alarm should be raised about overmedicationa€”psychotropics are even being found in public water suppliesa€”I have known people with major psychiatric disorders for whom the advice to go off meds to do a€?psychological worka€? has been disastrous. Dallett pleads us to acknowledge that the terrible in human life is real and that only by confronting it, by taking it by its horns, do we have a chance of not being controlled by it. The Rhino represents an instinctual mercurial principle in psyche that holds the power to heal or to wound.
The Rhino becomes an imaginal companion for Pat Britt and Dallett speculates that his a€?dependable presence may compensate the uncertainty of a life in which death is always at handa€? (p.33).
We follow the patienta€™s devoted inner work with the dream rhino, as he emerges into a living imaginative reality: mentor, opposite and guide, and we learn of the healing of her life-threatening physical illness. In Britta€™s initial dream, the dream that is thought to foretell the course of therapy, a small rhinoceros charges her, but she catches him by the horn and holds on. If you can let it speak to you, and give it what it needs you will have an inner partner for the life that remains to you, however long or short that may be.a€? (p. Royalties, in part, go to the International Rhino Foundation, which helps to preserve the rhinoceros from extinction.
A Leica could be obtained in Germany for the equivalent of $20 in US cigarettes and would sell in New York for $600. I am thinking of people legitimately diagnosed with bipolar disorder who took similar advice from their gurus and ended up psychotic; one, a former student, is still homeless and ranting in the streets. As fantastic amounts of money continued to be funneled upward, the number of Americans living below the poverty line soars higher than ever before.
There is a story about the late Edward Edinger in which someone asked him, a€?What is new in Jungian psychology?a€? He replied, a€?New?
Then I am reminded of the story of Edinger and his comments about what is old and what is new in Jungian psychology. Instead she asks us to recognize violence as an intrinsic aspect of the collective psyche, one that must find expression and that does have a purpose as when a€?the Self often breaks into consciousness in ways that are violent, primitive, even monstrous. The unconscious is a minefield of devastating, destructive potentials, but without venturing, and at times suffering this minefield, there is no way of getting to the treasures.
In Pat Britta€™s case, it was the spirit released from a life threatening illness that took the image of this large, gravelly voiced Rhino. Finally we see that this work gives the former patient her independence of analysis and analyst.
I have also known people with schizophrenia who could never hold down jobs or attend school without some kind of long-term antipsychotic medication.
People still dona€™t understand the old.a€? Author Dallett might heartily agree with this sentiment. He speaks to our desperate post-modern world, saying we must turn away from our arrogance and learn again to live with the rhinos, the crocodiles, and all the natural, instinctive forms of life a€“ now, before they are gone, leaving us alone, alienated, and doomed to extinctiona€? (p.37). What's important in such cases is to prescribe a correct and accurate dosage not only to contain extreme symptoms but to make psychological work possiblea€”work that includes dealing with the psyche's responses to the need for medication.
If the Self in such sufferers is enraged, social constraints and injustices give it excellent reason to be, for as Martin Luther King pointed out long ago, a riot [like a symptom] is the language of the unheard. In her latest offering she reanimates many penetrating insights from Jung and reminds us that they are as cogent and urgent now as when Jung first presented them.
In response to her dream, the woman took up the task of relating to the unconscious through art, dialogue with the rhinoceros and study of dreams. The remarkable dreams and healing experience of this dreamer make up one part of this rich book and serve to illustrate and put flesh on the abstract bones of some of C.G. But the growing data about the impact of a deep alignment of psyche and body reveals that we have merely scratched the surface of that mysterious intersection. A connection and engagement to the depths of the psyche that stimulates powerful healthy growth and that transforms body as well as psyche is unhappily still on the fringe of accepted consensus today, this in spite of what depth psychologists, in addition to Jung, have intimated or stated for over one hundred years.



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