The Effect of Twinship on the Mysticism of Catherine of Siena (1347-1380): A Vergotean Analysis

Shackle, Emma

doi:10.1163/157361203x00093

Cited by 4 publications

(1 citation statement)

References 15 publications

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“…It seems very plausible that her career as a saintly person, later to be canonized, was much driven by the trauma of that loss and an ensuing survivor's guilt (cf. Shackle 2003). The fact that she grew up in a town which worshipped the twin brothers Aschius and Senius, the sons and nephews of the twins Remus and Romulus respectively (Beneš 2011: 2), and in which the idea of supreme grace found its iconographic expression in depictions of Charity suckling twins at her bosom, must have been a permanent reminder of her own twinship (cf.…”

Section: Introductionmentioning

confidence: 99%

Spiritual Teachings by Catherine of Siena in BL Harley 2409: An Edition

Schultze¹

2018

Anglia

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London, British Library, MS Harley 2409, written in the first half of the fifteenth century, contains a text that has come to be referred to as “long Version C” of The Cleanness of Soul, and which for some time has been considered as based on Catherine of Siena’s Dialogo. The latter, however, is wrong, as Jennifer N. Brown (2015) has recently shown. Part of the text is probably based on William Flete’s Documento spirituale, and it is this part which may most correctly be referred to as Cleanness of Soul. It is extant in three versions, of which Version C survives in Harley 2409 and in five other manuscripts. The version in Harley, however, contains additional material from elsewhere. I shall offer a brief discussion of the whole text, its sources and its textual affiliations as well as the first critical edition of what in this long version may more generally be called “Spiritual Teachings by Catherine of Siena”.

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Section: Introductionmentioning

confidence: 99%

Spiritual Teachings by Catherine of Siena in BL Harley 2409: An Edition

Schultze¹

2018

Anglia

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The contributions of Jung and Loyola to the Western tradition of active imagination: Reflections on an experimental study of visualisers and the Spiritual Exercises

2013

bpstran

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One night in 1939 while Jung was preoccupied by his seminar on Saint Ignatius of Loyola’s Spiritual Exercises… he saw at the bottom of his bed a green-gold Christ, magnificently awesome but frightening… This green gold, which resembles the natural and organic viriditas (or greenery)… expresses (the alchemical) concept of a saviour who is not purely spiritual but actually lives in metal or stone or in matter. (Gaillard, 2006, p.356)In his war-time lectures on the Spiritual Exercises of St. Ignatius Loyola, Jung portrayed them as a Western Christian account of the active imagination, aiming for transformation and unification of the exercitant. Empirical work on the Exercises has focused on the nature of the transformation of the exercitant.However, in 1992, the present author attempted research on the workings of the active imagination in the Exercises.A questionnaire relating to the way in which people might (or had) set about doing the specific ‘First Week’ Spiritual Exercises was given to a group of 10 exercitants and a contrast group of 10 psychotherapists and psychologists. Results suggested that ‘visualisers’ found the Exercises more accessible and helpful than ‘verbalisers’, irrespective of religious position.In 1997, the data from the study were reflected on in the light of recent work on the Ignatian imagination, the meaning of the Richardson measure, and guided imagery in education. Today (2012) particular attention is given to similarities between Loyola and Jung, who were (arguably) not only ‘visualisers’ but sufferers from childhood trauma, and affected by three archetypes (alchemist, healer, shaman) in the light of current work on the inner world of trauma and shamanism.

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Twins and the Transpersonal

Shackle¹

2016

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Twins are not singletons and vice versa. Unless the distinction between twins and singletons is understood in some depth, it is impossible to discuss any questions relating to twins and the transpersonal in a serious manner. This paper provides a guide to the thrust of the argument in terms of the four levels of difference: intergroup; intragroup; interpersonal; and personal. The effects of the varieties of singleton gaze, singleton common sense beliefs, let alone singleton prejudices, on twins in today’s culture will be examined. The voice of ‘the twin’ (singular, plural and representative) is seldom differentiated from the voice of ‘the singleton’. Non-twins clearly lack inside knowledge of what it is like to be a twin. Twins have such inside knowledge. Twins are not singletons and vice versa. Unless the distinction between twins and singletons is understood in some depth, it is impossible to discuss any questions relating to twins and the transpersonal in a serious manner. This paper provides a guide to the thrust of the argument in terms of the four levels of difference: intergroup; intragroup; interpersonal; and personal. The effects of the varieties of singleton gaze, singleton common sense beliefs, let alone singleton prejudices, on twins in today’s culture will be examined. The voice of ‘the twin’ (singular, plural and representative) is seldom differentiated from the voice of ‘the singleton’. Non-twins clearly lack inside knowledge of what it is like to be a twin. Twins have such inside knowledge. Twins are not singletons and vice versa. Unless the distinction between twins and singletons is understood in some depth, it is impossible to discuss any questions relating to twins and the transpersonal in a serious manner. This paper provides a guide to the thrust of the argument in terms of the four levels of difference: intergroup; intragroup; interpersonal; and personal. The effects of the varieties of singleton gaze, singleton common sense beliefs, let alone singleton prejudices, on twins in today’s culture will be examined. The voice of ‘the twin’ (singular, plural and representative) is seldom differentiated from the voice of ‘the singleton’. Non-twins clearly lack inside knowledge of what it is like to be a twin. Twins have such inside knowledge. Twins are not singletons and vice versa. Unless the distinction between twins and singletons is understood in some depth, it is impossible to discuss any questions relating to twins and the transpersonal in a serious manner. This paper provides a guide to the thrust of the argument in terms of the four levels of difference: intergroup; intragroup; interpersonal; and personal. The effects of the varieties of singleton gaze, singleton common sense beliefs, let alone singleton prejudices, on twins in today’s culture will be examined. The voice of ‘the twin’ (singular, plural and representative) is seldom differentiated from the voice of ‘the singleton’. Non-twins clearly lack inside knowledge of what it is like to be a twin. Twins have such inside knowledge.

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The Effect of Twinship on the Mysticism of Catherine of Siena (1347-1380): A Vergotean Analysis

Cited by 4 publications

References 15 publications

Spiritual Teachings by Catherine of Siena in BL Harley 2409: An Edition

Spiritual Teachings by Catherine of Siena in BL Harley 2409: An Edition

The contributions of Jung and Loyola to the Western tradition of active imagination: Reflections on an experimental study of visualisers and the Spiritual Exercises

Twins and the Transpersonal

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