tag:blogger.com,1999:blog-81334215300129028922024-03-13T05:58:26.786-07:00Carl Gustav Jung y la Psicología AnalíticaAnonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.comBlogger44125tag:blogger.com,1999:blog-8133421530012902892.post-25279852497091794012013-11-19T16:22:00.001-08:002013-11-19T16:23:16.942-08:00Q & A with Dr. Thomas Kirsch About A Dangerous Method<a href="http://www.psychiatrytalk.com/2012/01/q-a-with-dr-thomas-kirsch-about-a-dangerous-method/">http://www.psychiatrytalk.com/2012/01/q-a-with-dr-thomas-kirsch-about-a-dangerous-method/</a>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-67175604588157847632013-07-11T15:49:00.000-07:002014-08-07T17:18:29.902-07:00What is Depth Psychology?<br />
<h1 class="entry-title" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; clear: both; color: black; font-family: 'Helvetica Neue', Arial, Helvetica, 'Nimbus Sans L', sans-serif; font-size: 21px; font-weight: bold; line-height: 1.3em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
</h1>
<div class="entry-content" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; clear: both; color: #333333; font-family: 'Helvetica Neue', Arial, Helvetica, 'Nimbus Sans L', sans-serif; font-size: 14px; line-height: 18px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 12px; vertical-align: baseline;">
<div style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial initial; background-repeat: initial initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 24px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<b style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial initial; background-repeat: initial initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Depth Psychology</b> refers to approaches to therapy that are open to the exploration of the subtle, unconscious, and transpersonal aspects of human experience. A depth approach may include therapeutic traditions that explores the unconscious and involves the study and exploration of dreams, complexes, and archetypes. Depth psychology is non-pathologizing and strength affirming.</div>
<div style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial initial; background-repeat: initial initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 24px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
The approach is based on the theories of Carl Gustav Jung (1875-1961), a Swiss psychiatrist who developed Analytical Psychology. This approach focuses on the psyche, human development, personality formation, and individuation. Individuation is a process of bringing our unconscious potential into a concrete living reality. This process helps to secure a bridge between an individual and the unconscious as well as the individual and his/her wider community. By incorporating both an inner and outer exploration, one discovers a more potent sense of meaning and purpose in life.</div>
<div style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial initial; background-repeat: initial initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 24px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
Carl Jung believed that psychological distress is a result of an imbalance within the individual that often is experienced as an alienation from the deeper personality, or what he calls the Self. Jungian psychotherapy seeks to restore the individual’s connection to the Self. This effort can be achieved through the therapeutic relationship, dream interpretation, active imagination, and work with expressive therapies.</div>
</div>
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-30577027285117178772013-03-09T10:00:00.001-08:002013-03-09T10:05:16.969-08:00Carl Jung - Synchronicity<div class="separator" style="clear: both; text-align: center;">
<object class="BLOGGER-youtube-video" classid="clsid:D27CDB6E-AE6D-11cf-96B8-444553540000" codebase="http://download.macromedia.com/pub/shockwave/cabs/flash/swflash.cab#version=6,0,40,0" data-thumbnail-src="http://0.gvt0.com/vi/BX_nMwYa-nw/0.jpg" height="266" width="320"><param name="movie" value="http://www.youtube.com/v/BX_nMwYa-nw&fs=1&source=uds" /><param name="bgcolor" value="#FFFFFF" /><param name="allowFullScreen" value="true" /><embed width="320" height="266" src="http://www.youtube.com/v/BX_nMwYa-nw&fs=1&source=uds" type="application/x-shockwave-flash" allowfullscreen="true"></embed></object></div>
<br />Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-34934045404276731502013-01-27T20:27:00.001-08:002013-01-27T20:27:55.055-08:00Ouroboros<div style="text-align: justify;">
<br /></div>
<br />
<center>
<div style="text-align: justify;">
<img src="http://www.crystalinks.com/ouroboros.jpg" /> </div>
<div style="text-align: justify;">
Symbolic representation of coming full circle (cycle)</div>
</center>
<br />
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The Ouroboros is an ancient symbol depicting a serpent or dragon eating its own tail. The name originates from within Greek language; (oura) meaning "tail" and (boros) meaning "eating", thus "he who eats the tail".</div>
<br />
<div style="text-align: justify;">
The Ouroboros represents the perpetual cyclic renewal of life and infinity, the concept of eternity and the eternal return, and represents the cycle of life, death and rebirth, leading to immortality, as in the <a href="http://www.crystalinks.com/phoenix.html">Phoenix</a>.</div>
<div style="text-align: justify;">
The current mathematical symbol for infinity - may be derived from a variant on the classic Ouroboros with the snake looped once before eating its own tail, and such depictions of the double loop as a snake eating its own tail are common today in fantasy art and fantasy literature, though other conjectures also exist.</div>
<div style="text-align: justify;">
It can also represent the idea of primordial unity related to something existing in or persisting before any beginning with such force or qualities it cannot be extinguished. The ouroboros has been important in religious and mythological symbolism, but has also been frequently used in alchemical illustrations, where it symbolizes the circular nature of the alchemist's opus. It is also often associated with <a href="http://www.crystalinks.com/gnosticism.html">Gnosticism</a> and <a href="http://www.crystalinks.com/hermes.html">Hermeticism</a>.</div>
<br />
<center style="text-align: justify;">
<img src="http://www.crystalinks.com/hermesglobe.jpg" /></center>
<div style="text-align: justify;">
Showing itself primarily in ancient Gnostic texts, the Ouroboros is any image of a snake, worm, serpent, or dragon biting its own tail. Generally taking on a circular form, the symbol is representative of many broad concepts. Time, life continuity, completion, the repetition of history, the self-sufficiency of nature, and the rebirth of the Earth can all be seen within the circular boundaries of the Ouroboros.</div>
<div style="text-align: justify;">
Societies from throughout history have shaped the Ouroboros to fit their own beliefs and purposes. The image has been seen in ancient Egypt, Japan, India, utilized in Greek alchemic texts, European woodcuts, Native American Indian tribes, and by the Aztecs. It has, at times, been directly associated to such varying symbols as the Roman god Janus, the Chinese Ying Yang, and the Biblical serpent in the <a href="http://www.crystalinks.com/gardenofeden.html">Garden of Eden.</a></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<br /></div>
<center>
<center>
<center>
</center>
</center>
</center>
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-65011772119874224412013-01-27T20:23:00.001-08:002013-03-09T07:54:29.423-08:00<br />
<br />
<center>
<img src="http://www.crystalinks.com/ouroboros.jpg" /><br />Symbolic representation of coming full circle (cycle)</center>
<br />The Ouroboros is an ancient symbol depicting a serpent or dragon eating its own tail. The name originates from within Greek language; (oura) meaning "tail" and (boros) meaning "eating", thus "he who eats the tail".<br />
The Ouroboros represents the perpetual cyclic renewal of life and infinity, the concept of eternity and the eternal return, and represents the cycle of life, death and rebirth, leading to immortality, as in the <a href="http://www.crystalinks.com/phoenix.html">Phoenix</a>.<br />
The current mathematical symbol for infinity - may be derived from a variant on the classic Ouroboros with the snake looped once before eating its own tail, and such depictions of the double loop as a snake eating its own tail are common today in fantasy art and fantasy literature, though other conjectures also exist.<br />
It can also represent the idea of primordial unity related to something existing in or persisting before any beginning with such force or qualities it cannot be extinguished. The ouroboros has been important in religious and mythological symbolism, but has also been frequently used in alchemical illustrations, where it symbolizes the circular nature of the alchemist's opus. It is also often associated with <a href="http://www.crystalinks.com/gnosticism.html">Gnosticism</a> and <a href="http://www.crystalinks.com/hermes.html">Hermeticism</a>.<br />
<br />
<center>
<img src="http://www.crystalinks.com/hermesglobe.jpg" /></center>
Showing itself primarily in ancient Gnostic texts, the Ouroboros is any image of a snake, worm, serpent, or dragon biting its own tail. Generally taking on a circular form, the symbol is representative of many broad concepts. Time, life continuity, completion, the repetition of history, the self-sufficiency of nature, and the rebirth of the Earth can all be seen within the circular boundaries of the Ouroboros.<br />
Societies from throughout history have shaped the Ouroboros to fit their own beliefs and purposes. The image has been seen in ancient Egypt, Japan, India, utilized in Greek alchemic texts, European woodcuts, Native American Indian tribes, and by the Aztecs. It has, at times, been directly associated to such varying symbols as the Roman god Janus, the Chinese Ying Yang, and the Biblical serpent in the <a href="http://www.crystalinks.com/gardenofeden.html">Garden of Eden.</a><br />
<br />
<hr />
<br />
<center>
<h3>
2012</h3>
<br />The Ouroboros is believed to have been inspired by the <a href="http://www.crystalinks.com/galaxies.html">Milky Way</a>.<br />
<img src="http://www.crystalinks.com/galactic-center.jpg" /><br />
Ancient texts refer to a serpent of light residing in the heavens<br />
<img src="http://www.crystalinks.com/milkywayserpent485.jpg" /><br />
which, according to Ancient Alien Theory, was a spaceship or stargate.</center>
Mythology: The Milky Way galaxy keeps a time cycle that ends in catastrophic change when the serpent eats its tail (at the end of the tale of this <a href="http://www.crystalinks.com/reality.html">reality</a>.) Suntelia Aion is the sun rising out of the mouth of the ouroboros, which allegedly occurs <a href="http://www.crystalinks.com/2012.html">December 21, 2012</a> - representing the evolution of <a href="http://www.crystalinks.com/consciousness.html">consciousness</a> in the alchemy of time.<br />
<br />
<center>
<img src="http://www.crystalinks.com/consciousnessbrgrid400.jpg" /></center>
<br />
<br />
<hr />
<br />
<center>
<b>Geometry - Creation</b><a href="http://www.crystalinks.com/tubetorus.html"><img border="0" src="http://www.crystalinks.com/ouroboros_torus.jpg" /></a><br />
<a href="http://www.crystalinks.com/tubetorus.html">Tube Torus</a><br />
<br />
<br />
<center>
<a href="http://www.crystalinks.com/floweroflife.html"><img border="0" src="http://www.crystalinks.com/floweroflifebw278.jpg" /><br />Flower of Life</a></center>
<br />
<br />
<br /><a href="http://www.crystalinks.com/12around1.html"><img border="0" src="http://www.crystalinks.com/12around1sm.jpg" /><br />12 Around 1 - Alchemy Wheel</a><br />
<br />
<br /><img src="http://www.crystalinks.com/ouroborostree.jpg" /><br />The Ouroboros and the Tree of Life</center>
<br />
<hr />
<br />
<center>
<h3>
Origins of the Ouroboros</h3>
</center>
<br />
<center>
<b>Egypt</b><img src="http://www.crystalinks.com/ouroboros_egypt.jpg" /><br />Papyrus of Dama Heroub Egypt, 21st Dynasty</center>
The serpent or dragon eating its own tail has survived from antiquity and can be traced back to Ancient Egypt, circa 1600 B.C.E. It is contained in the Egyptian Book of the Netherworld. The Ouroboros was popular after the Amarna period.<br />
In the Book of the Dead, which was still current in the Graeco-Roman period, the self-begetting sun god Atum is said to have ascended from chaos-waters with the appearance of a snake, the animal renewing itself every morning, and the deceased wishes to turn into the shape of the snake Sato ("son of the earth"), the embodiment of Atum.<br />
The famous Ouroboros drawing from the early alchemical text <i>The Chrysopoeia of Cleopatra</i> dating to 2nd century Alexandria encloses the words hen to pan, "one is the all". Its black and white halves represent the Gnostic duality of existence. As such, the Ouroboros could be interpreted as the Western equivalent of the Taoist Yin-Yang symbol. The Chrysopoeia Ouroboros of Cleopatra is one of the oldest images of the Ouroboros to be linked with the legendary opus of the Alchemists, the <a href="http://www.crystalinks.com/philosopherstone.html">Philosopher's Stone.</a><br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Greece</b><img src="http://www.crystalinks.com/ouroboros_greece.jpg" /></center>
Plato described a self-eating, circular being as the first living thing in the universe - an immortal, mythologically constructed beast. The living being had no need of eyes when there was nothing remaining outside him to be seen; nor of ears when there was nothing to be heard; and there was no surrounding atmosphere to be breathed; nor would there have been any use of organs by the help of which he might receive his food or get rid of what he had already digested, since there was nothing which went from him or came into him: for there was nothing beside him.<br />
Of design he was created thus, his own waste providing his own food, and all that he did or suffered taking place in and by himself. For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything; and, as he had no need to take anything or defend himself against any one, the Creator did not think it necessary to bestow upon him hands: nor had he any need of feet, nor of the whole apparatus of walking; but the movement suited to his spherical form was assigned to him, being of all the seven that which is most appropriate to mind and intelligence; and he was made to move in the same manner and on the same spot, within his own limits revolving in a circle.<br />
All the other six motions were taken away from him, and he was made not to partake of their deviations. And as this circular movement required no feet, the universe was created without legs and without feet. In Gnosticism, this serpent symbolized eternity and the soul of the world.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Middle East</b><img src="http://www.crystalinks.com/faravaharbwring.jpg" /></center>
Because the Albigenses came from Armenia, where <a href="http://www.crystalinks.com/z.html">Zoroastrianism</a> and Mithra worship were common, it may be that the symbol entered their iconography via the Zoroastrian Faravahar symbol, which in some versions clearly features an ouroboros at the waist instead of a vague disc-shape.<br />
In Mithran mystery cults the figure of Mithra being reborn (one of the things he is famous for) is sometimes seen wrapped with an ouroboros, indicating his eternal and cyclic nature, and even references which do not mention the ouroboros refer to this circular shape as symbolizing the immortality of the soul or the cyclic nature of Karma, suggesting that the circle retains its meaning even when the details of the image are obscured.<br />
<br />
<center>
<img src="http://www.crystalinks.com/ouroborosolomon.jpg" /><br />The Double Triangle of <a href="http://en.wikipedia.org/wiki/Solomon">Solomon</a></center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>India</b><img src="http://www.crystalinks.com/ouroborosindia.jpg" /></center>
Ouroboros symbolism has been used to describe Kundalini energy. According to the 2nd century Yoga Kundalini Upanishad, "The divine power, Kundalini, shines like the stem of a young lotus; like a snake, coiled round upon herself she holds her tail in her mouth and lies resting half asleep as the base of the body" (1.82). Another interpretation is that Kundalini equates to the entwined serpents of the Caduceus, the entwined serpents representing commerce in the west or, esoterically, human DNA.<br />
The Kirtimukha myth of Hindu tradition has been compared by some authors to Ouroboros.<br />
Ouroboros... the dragon circling the tortoise which supports the four elephants that carry the world.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>China</b><img src="http://www.crystalinks.com/ouroboroschina.jpg" /><br />Chinese Ouroboros from Chou dynasty, 1200 BC.</center>
The universe was early divided into Earth below and Heaven above. These, two as one, gave the idea of opposites but forming a unity. Each opposite was assumed to be powerful and so was their final unity. For creation of the universe they projected reproduction to conceive creation. Now reproduction results in the union of two opposites as male and female.<br />
Correspondingly, the Chinese believed Light and Darkness, as the ideal opposites, when united, yielded creative energy. The two opposites were further conceived as matter and energy which became dual-natured but as one. The two opposites were yin-yang and their unity was called Chhi. Yin-Yang was treated separately in Chinese cosmology which consisted of five cosmic elements.<br />
Since Chinese alchemy did reach Alexandria probably the symbol Yin-Yang, as dual-natured, responsible for creation, was transformed into a symbol called Ouroboros. It is a snake and as such as symbol of soul. Its head and anterior portion is red, being the color of blood as soul; its tail and posterior half is dark, representing body.<br />
Ouroboros here is depicted white and black, as soul and body, the two as "one which is all." It is cosmic soul, the source of all creation. Ouroboros is normally depicted with its anterior half as black but it should be the reverse as shown here. With the name Chemeia taken to Kim-Iya, the last word would take Ouroboros to Yin-Yang.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Japan</b><img src="http://www.crystalinks.com/ouroborosjapan.jpg" /><br />Pre 1400 Japan</center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Mesoamerica</b></center>
The serpent god <a href="http://www.crystalinks.com/quetzalcoatl.html">Quetzalcoatl</a> is sometimes portrayed biting his tail on Aztec and Toltec ruins. A looping Quetzalcoatl is carved into the base of the <a href="http://www.crystalinks.com/pyramidmesoamerica.html">Pyramid of the Feathered Serpent</a>, at Xochicalco, Mexico, 700-900 AD.<br />
<br />
<center>
<img src="http://www.crystalinks.com/ouroborosaztec.jpg" />Seven-segmented Aztec Ouroboros</center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>South America</b></center>
It is a common belief among indigenous people of the tropical lowlands of South America that waters at the edge of the world-disc are encircled by a snake, often an anaconda, biting its own tail.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Native American</b><img src="http://www.crystalinks.com/ouronatamer.jpg" /></center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Norse</b><img src="http://www.crystalinks.com/ouroboros_norse.jpg" /></center>
In Norse mythology, it appears as the serpent Jormungandr, one of the three children of Loki and Angrboda, who grew so large that it could encircle the world and grasp its tail in its teeth. In the legends of Ragnar Lodbrok, such as Ragnarssona patter, the Geatish king Herraud gives a small lindworm as a gift to his daughter Pora Town-Hart after which it grows into a large serpent which encircles the girl's bower and bites itself in the tail. The serpent is slain by Ragnar Lodbrok who marries Pora. Ragnar later has a son with another woman named Kraka and this son is born with the image of a white snake in one eye. This snake encircled the iris and bit itself in the tail, and the son was named Sigurd Snake-in-the-Eye.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Christians</b></center>
Christians adopted the Ouroboros as a symbol of the limited confines of this world (that there is an "outside" being implied by the demarcation of an inside), and the self-consuming transitory nature of a mere this-worldly existence following in the footsteps of the Preacher in Ecclesiastes.<br />
It could very well be used to symbolize the closed-system model of the universe of some physicists even today.'<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Rome</b></center>
<br />
<center>
<img src="http://www.crystalinks.com/ouroborosalciato.jpg" /><br />Earthly Ouroboros from <a href="http://www.crystalinks.com/Alciato">Alciato</a>'s Emblems<br /><img src="http://www.crystalinks.com/ouroborosalciato2.jpg" /><br />Oceanic Ouroboros from Alciato's Emblems<br />
<br /><img src="http://www.crystalinks.com/ouroborosjanus.jpg" /><br /><a href="http://en.wikipedia.org/wiki/Janus">Janus</a> 1608</center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Haiti</b></center>
In 1812, the Republic of Haiti under President Alexandre Petion issued its first locally minted coinage which featured an image of a serpent biting its own tail.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>West Africa</b></center>
Snakes are sacred in many West African religions. The demi-god Aidophedo uses the image of a serpent biting its own tail. The Ouroboros is also seen in Fon or Dahomean iconography as well as in Yoruba imagery as Oshunmare.<br />
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Freemasonry</b><img src="http://www.crystalinks.com/ouroboros_freemasons.jpg" /><br />
The ouroboros is displayed on numerous <a href="http://www.crystalinks.com/freemasons.html">Masonic</a> seals,<br />frontispieces and other imagery, especially during the 17th century.</center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Theosophical Society</b><img src="http://www.crystalinks.com/ouroborostheo.jpg" /><br />
The Ouroboros is featured in the seal of the <a href="http://en.wikipedia.org/wiki/Theosophical_Society">Theosophical Society</a><br />along with other traditional symbols.</center>
<br />
<hr />
<br />
<center>
<b>Tarot and Watermarks</b><br /><img src="http://www.crystalinks.com/ouroborostarot1.jpg" /><br />
<br /><img src="http://www.crystalinks.com/ouroborostarot2.jpg" /></center>
The Ouroboros symbol appears in both 14th- and 15th-century Albigensian-printing watermarks and is also worked into the pip cards of many early (14th-15th century) playing cards and tarot cards. Watermarks similar to those used by the Albigensians appear in early printed playing cards, suggesting that the Albigenses might have had contact with the early authors of tarot decks.<br />
A commonly used early symbol - an ace of cups circled by an ouroboros - frequently appears among Albigensian watermarks. It is conceivable that this is the source of some of the urban legends associating this symbol with secret societies, because the Albigenses were closely associated with the humanist movement and the inquisition it sparked.<br />
<br />
<hr />
<br />
<center>
<b>Alchemy</b></center>
Alchemically, the ouroboros is also used as a purifying glyph. Ouroboros was and is the name for the Great World Serpent, encircling the Earth.<br />
The word Ouroboros is really a term that describes a similar symbol which has been cross-pollinated from many different cultures. Its symbolic connotation from this owes to the returning cyclical nature of the seasons; the oscillations of the night sky; self-fecundation; disintegration and re-integration; truth and cognition complete; the Androgyny; the primeval waters; the potential before the spark of creation; the undifferentiated; the Totality; primordial unity; self-sufficiency, and the idea of the beginning and the end as being a continuous unending principle.<br />
Ouroboros represents the conflict of life as well in that life comes out of life and death. 'My end is my beginning.' In a sense life feeds off itself, thus there are good and bad connotations which can be drawn. It is a single image with the entire actions of a life cycle - it begets, weds, impregnates, and slays itself, but in a cyclical sense, rather than linear.<br />
Thus, it fashions our lives to a totality more towards what it may really be - a series of movements which repeat. "As Above, So Below" - we are born from nature, and we mirror it, because it is what man wholly is a part of. It is this symbolic rendition of the eternal principles that are presented in the <a href="http://www.crystalinks.com/emerald.html">Emerald Tablets of Thoth.</a><br />
<br />
<center>
<img src="http://www.crystalinks.com/ouroboros2.jpg" />The Ouroboros connects the Above and Below<br />
<br /><img src="http://www.crystalinks.com/ouroborosgod.jpg" /><br />Connection between Man and God</center>
<br />
<hr />
<br />
<center>
<b>Carl Jung</b></center>
Swiss psychologist <a href="http://www.crystalinks.com/jung.html">Carl Jung</a> interpreted the Ouroboros as having an archetypal significance to the human psyche. It makes its way into our conscious mind time and time again in varying forms as the basic mandala of alchemy. Jung defined the relationship of the ouroboros to alchemy:<br />
<br />
<ul>The alchemists, who in their own way knew more about the nature of the individuation process than we moderns do, expressed this paradox through the symbol of the ouroboros, the snake that eats its own tail. In the age-old image of the ouroboros lies the thought of devouring oneself and turning oneself into a circulatory process, for it was clear to the more astute alchemists that the prima materia of the art was man himself.The ouroboros is a dramatic symbol for the integration and assimilation of the opposite, i.e. of the shadow. This 'feed-back' process is at the same time a symbol of immortality, since it is said of the ouroboros that he slays himself and brings himself to life, fertilizes himself and gives birth to himself. He symbolizes the One, who proceeds from the clash of opposites, and he therefore constitutes the secret of the prima materia which [...] unquestionably stems from man's unconscious'. (<i>Collected Works,</i> Vol. 14 para.513)</ul>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<b>Other References</b></center>
The Jungian psychologist Erich Neumann writes of it as a representation of the pre-ego "dawn state", depicting the undifferentiated infancy experience of both mankind and the individual child.<br />
The 19th century German chemist named Kekule dreamed of a snake with its tail in its mouth one day after dosing off. He had been researching the molecular structure of benzene, and was at a stop point in his work until after waking up he interpreted the dream to mean that the structure was a closed carbon ring. This was the breakthrough he needed.<br />
Organic chemist August Kekule claimed that a ring in the shape of Ouroboros that he saw in a dream inspired him in his discovery of the structure of the <a href="http://en.wikipedia.org/wiki/Benzene">benzene ring.</a><br />
Today the Ouroboros is often found as a tattoo.<br />
The X-Files' Dana Scully chose the Ouroboros to be tattooed on her back because she felt it represented the progression of her life. It seems that the Ouroboros is a powerful archetypal symbol, a part of our Spiritus Mundi, the collective unconscious which thrives within each soul.<br />
<br />
<hr />
<br />
<center>
<b>Crop Circles</b><br /><img src="http://www.crystalinks.com/ouroboros_crop1.jpg" /><br />
<br /><img src="http://www.crystalinks.com/ouroboros_crop2.jpg" /></center>
<br />
<hr color="#DBDBDB" font="" />
<br />
<center>
<span id="sharethis_0"><a class="stbutton stico_rotate" href="http://www.crystalinks.com/ouroboros.html" st_page="home" style="background-attachment: scroll !important; background-clip: initial !important; background-color: initial !important; background-image: url(http://w.sharethis.com/images/rotating-icon.gif?CXNID=1000014.0NXC) !important; background-origin: initial !important; background-position: 0px 0px !important; background-repeat: no-repeat no-repeat !important; padding-bottom: 5px; padding-left: 22px; padding-right: 5px; padding-top: 1px;" title="ShareThis via email, AIM, social bookmarking and networking sites, etc."><span class="stbuttontext" st_page="home" style="line-height: 17px;">ShareThis</span></a></span></center>
<br />
<center>
<br /><a href="http://www.crystalinks.com/alchemyindex.html">ALCHEMY INDEX</a><br />
<br /><a href="http://www.crystalinks.com/mathindex.html">MATHEMATICS INDEX</a><br />
<br /><a href="http://www.crystalinks.com/physmet.html">PHYSICAL SCIENCES INDEX</a><br />
<br /><a href="http://www.crystalinks.com/directory2.html">ALPHABETICAL INDEX OF ALL FILES</a><br />
<br /><a href="http://www.crystalinks.com/index.html">CRYSTALINKS HOME PAGE</a><br />
<br /><a href="http://www.crystalinks.com/reading.html">PSYCHIC READING WITH ELLIE</a><br />
<br /><a href="http://www.crystalinks.com/sabook.html">2012 THE ALCHEMY OF TIME</a><br />
<br />
<center>
<br /><form>
<input type="button" value="Donation to Crystalinks" /></form>
<br />
<br />
<center>
<form action="http://www.google.com/cse" id="cse-search-box" target="_blank">
<div>
<input name="q" size="35" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: url(http://www.google.com/cse/intl/en/images/google_custom_search_watermark.gif); background-origin: initial; background-position: 0% 50%; background-repeat: no-repeat no-repeat;" type="text" /> <input name="sa" type="submit" value="Search" /></div>
</form>
</center>
<br />
<br /><a href="http://www.crystalinks.com/advertise_crystalinks.html"><img border="0" src="http://www.crystalinks.com/crystalinksad.jpg" /></a><br />
<br />
<br />
<center>
<ins style="border-bottom-style: none; border-color: initial; border-left-style: none; border-right-style: none; border-top-style: none; border-width: initial; display: inline-table; height: 90px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; position: relative; visibility: visible; width: 728px;"><ins id="aswift_0_anchor" style="border-bottom-style: none; border-color: initial; border-left-style: none; border-right-style: none; border-top-style: none; border-width: initial; display: block; height: 90px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; position: relative; visibility: visible; width: 728px;"><iframe allowtransparency="true" frameborder="0" height="90" hspace="0" id="aswift_0" marginheight="0" marginwidth="0" name="aswift_0" scrolling="no" style="left: 0px; position: absolute; top: 0px;" vspace="0" width="728"></iframe></ins></ins></center>
</center>
</center>
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-51359942425753316102013-01-27T20:16:00.001-08:002013-01-27T20:16:41.962-08:00Ouroboros, archetype and the basic mandala <br />
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">Jung saw the ouroboros as an archetype and the basic mandala of <span style="color: #3c00ff;">alchemy </span>He defined the relationship of</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">the ouroboros to alchemy as:</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">The alchemists, who in their own way know more about the nature of the individuation process</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">than we moderns do, expressed this paradox through the symbol of the ouroboros, the snake that</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">eats its own tail. In the age old image of the ouroboros lies the thought of devouring oneself and</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">turning oneself into a circulatory process, for it was clear to the most astute alchemists that the</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;"><i>prima materia </i>of the art was man himself.</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">The ouroboros is a dramatic symbol for the integration and assimilation of the opposite, i.e. of the</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">shadow self. This feed back process is at the same time a symbol of immortality, since it is said of</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">the ouroboros that he slays himself and brings himself t life again, fertilizes himself and gives birth</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">to himself. This is much like the cycle of the <span class="Apple-style-span" style="color: #3c00ff;">Phoenix</span>, the feminine archetype.</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">Ouroboros symbolizes The One, who proceeds from the clash of opposites, and therefore</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">constitutes the secret of the <i>prima materia </i>which unquestionably stems from man's</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">unconsciousness.</span></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
<span class="Apple-style-span" style="font-size: small;">(<i>Collective Works </i>Vol. 14)</span></div>
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-73075622897092802082012-12-05T16:00:00.000-08:002012-12-05T16:01:03.622-08:00The art of psychology<br />
<div style="text-align: justify;">
Carl Jung has spirit guides, one of who was named Philemon. Could that name be linked to the Phi Ratio</div>
<div style="text-align: justify;">
of Sacred Geometry</div>
<div style="text-align: justify;">
Jung observed that Philemon and other figures of his fantasies gave him crucial insights. To this end he</div>
<div style="text-align: justify;">
referred to things in the psyche, which he could produce, but which could produce themselves, as having</div>
<div style="text-align: justify;">
their own life. Philemon represented a force that was other than himself, much like a channeler or</div>
<div style="text-align: justify;">
medium in today's world gets information from allegedly a source from the other side. he greatly enjoyed</div>
<div style="text-align: justify;">
these conversations as a learning tool.</div>
<div style="text-align: justify;">
Psychologically, Philemon represents superior insight to Jung. To those who do not study metaphysics,</div>
<div style="text-align: justify;">
Philemon might be perceived as a figment of Jung's imagination, or a reflection of a mental illness. Jung</div>
<div style="text-align: justify;">
did not consider himself insane. He believed that Philemon was a source of legitimate information,</div>
<div style="text-align: justify;">
whose validity could be tested in fact. This opened the door to his theory of a collective</div>
<div style="text-align: justify;">
unconsciousness, a type of library, if you will, containing everything ever known and recorded, replete</div>
<div style="text-align: justify;">
with archetypes and active principles that interacted between that source and human consciousness.</div>
<div style="text-align: justify;">
Jung had a life long fascination with Friedrich Nietzsche (1844-1900), but he distanced himself from</div>
<div style="text-align: justify;">
Nietzsche for fear he would would suffer the same fate, mental illness in his old age.</div>
<div style="text-align: justify;">
Jung's book Thus Spoke Zarathustra (Also Sprach Zarathustra) chronicles the wanderings and teachings</div>
<div style="text-align: justify;">
of Zarathustra, Zoroaster, the ancient Persian prophet who founded Zoroastrianism.</div>
<div style="text-align: justify;">
Zarathustra</div>
<div style="text-align: justify;">
Also Sprach Zarathustra is also the title of a symphonic poem by Richard Strauss, composed in 1896 and</div>
<div style="text-align: justify;">
inspired by the book. It is best known for its use in Stanley Kubrick's 1968 film 2001: A Space Odyssey,</div>
<div style="text-align: justify;">
which is postulated to have been inspired by the book, at least in part. The opening section is used three</div>
<div style="text-align: justify;">
times, most famously in the opening title sequence of the film.</div>
<div style="text-align: justify;">
Philemon was not the only entity Jung channeled. Among the others was a cultivated elderly Indian who</div>
<div style="text-align: justify;">
told Jung that his experience was identical to many mystics. In this case his spirit guide, teacher or guru,</div>
<div style="text-align: justify;">
said that he had been a commentator on the Vedas, centuries before. Jung felt that he had become as one</div>
<div style="text-align: justify;">
with the ancient teachers and priests, and others thought to have experienced the divine.</div>
<div style="text-align: justify;">
In 1916 Jung made a connection with Basilides. Basilides (early 2nd century), was an early Christian</div>
<div style="text-align: justify;">
religious teacher in Alexandria, Egypt. Basilides apparently wrote twenty-four books on the Gospel and</div>
<div style="text-align: justify;">
promoted a dualism influenced by Zoroastrianism. His followers formed a Gnostic sect, the Basilideans.</div>
<div style="text-align: justify;">
Historians know of Basilides and his teachings only through the writings of his detractors, Agrippa</div>
<div style="text-align: justify;">
Castor, Irenæus, Clement of Alexandria, and Hippolytus. It is impossible to determine how reliable these</div>
<div style="text-align: justify;">
hostile accounts are. Jung transcribed Septem Sermones ad Mortuos as dictated to him by Basilides of</div>
<div style="text-align: justify;">
Alexandria.</div>
<div style="text-align: justify;">
Channeling Basilides was in some ways considered a possession to Jung. He felt that his house may be</div>
<div style="text-align: justify;">
haunted, especially when his eldest daughter saw a white ethereal figure passing through the room. His</div>
<div style="text-align: justify;">
second daughter, independent of the eldest daughter's observation, related that twice the same night her</div>
<div style="text-align: justify;">
blanket has been thrown to the floor. Jung's nine year old son, experienced an anxiety dream that night</div>
<div style="text-align: justify;">
waking up terrified.</div>
<div style="text-align: justify;">
Around five o'clock that afternoon, the front doorbell continued to ring without stopping. It was a bright</div>
<div style="text-align: justify;">
summer day. the two maids were in the kitchen, from which the open they could view the door.</div>
<div style="text-align: justify;">
Everyone looked to see who was ringing the bell, but there was no one in sight as the bell could be seen</div>
<div style="text-align: justify;">
moving in and out. An explanation was never found.</div>
<div style="text-align: justify;">
Jung became frightened. He shouted out, "For God's sake, what madness is this?" Voices cried out in</div>
<div style="text-align: justify;">
chorus, "We have come back from Jerusalem where we found not what we sought."</div>
<div style="text-align: justify;">
Over the next three evenings, Jung quickly finished the book. As soon as he began to write, the ghostly</div>
<div style="text-align: justify;">
assemblage, the hauntings, stopped.</div>
<div style="text-align: justify;">
Jung's channelings of Basilides has been labeled a core text of depth psychology. The text is intriguing</div>
<div style="text-align: justify;">
for several reasons. For one, he uses the name Abraxas to describe the Supreme Being that had originally</div>
<div style="text-align: justify;">
generated mind, nous, consciousness and then other powers of consciousness into thought.</div>
<div style="text-align: justify;">
Jung did not teach the return of human essence to the Gnostic pleroma wherein individuality was lost.</div>
<div style="text-align: justify;">
Instead he adhered to individualism, which maintained the fullness of human individuality.</div>
<div style="text-align: justify;">
In metaphysics we often read that both possibilities can be encountered, and found in some religions.</div>
<div style="text-align: justify;">
The soul at its final stage can become one with source (pleroma) or maintain its separate identity inside</div>
<div style="text-align: justify;">
the One (individuation).</div>
<div style="text-align: justify;">
The easiest parallel is with the hologram, in which each 'replica' is unique, yet also the whole. If any</div>
<div style="text-align: justify;">
replica was aware, and would at one point have to ask what it wanted, some would ask to surrender into</div>
<div style="text-align: justify;">
the greater hologram, whereas other replicas would ask to retain their individual memories, though part</div>
<div style="text-align: justify;">
of the whole.</div>
<div style="text-align: justify;">
It is clear that this experience created the framework in which the concept of the collective</div>
<div style="text-align: justify;">
unconsciousness would later evolve, information transfered from a collective mind to groups or</div>
<div style="text-align: justify;">
individuals.</div>
<div style="text-align: justify;">
On the matter of his automatic writing, he later wrote, "These conversations with the dead formed a kind</div>
<div style="text-align: justify;">
of prelude to what I had to communicate to the world about the unconsciousness. All my works, all my</div>
<div style="text-align: justify;">
creative activity, have come from those initial 'connections', fantasies and dreams which began in 1912,</div>
<div style="text-align: justify;">
almost 50 years ago. Everything that I accomplished in later life was already contained in them, although</div>
<div style="text-align: justify;">
at first only in the form of emotions and images."</div>
<div style="text-align: justify;">
As early as August 1912, Jung had intimated a letter to Freud that he had an intuition that the essentially</div>
<div style="text-align: justify;">
feminine-tones archaic wisdom of the Gnostics, symbolically called Sophia, was destined to re-enter</div>
<div style="text-align: justify;">
modern Western culture by way of depth psychology. This takes us to the Gnostic text the Pistis Sophia.</div>
<div style="text-align: justify;">
Pistis Sophia is an important Gnostic text. The five remaining copies, which scholars date c. 250300</div>
<div style="text-align: justify;">
AD, relate the Gnostic teachings of the transfigured Jesus to the assembled disciples (including</div>
<div style="text-align: justify;">
his mother Mary, Mary Magdalene, and Martha), when the risen Christ had accomplished eleven</div>
<div style="text-align: justify;">
years speaking with his disciples. In it the complex structures and hierarchies of heaven familiar in</div>
<div style="text-align: justify;">
Gnostic teachings are revealed.</div>
<div style="text-align: justify;">
The female divinity of gnosticism is Sophia, a being with many aspects and names. She is</div>
<div style="text-align: justify;">
sometimes identified with the Holy Ghost itself but, according to her various capacities, is also the</div>
<div style="text-align: justify;">
Universal Mother, the Mother of the Living or Resplendent Mother, the Power on High, She-ofthe-</div>
<div style="text-align: justify;">
left-hand (as opposed to Christ, understood as her husband and he of the Right Hand), as the</div>
<div style="text-align: justify;">
Luxurious One, the Womb, the Virgin, the Wife of the Male, the Revealer of Perfect Mysteries, the</div>
<div style="text-align: justify;">
Saint Columba of the Spirit, the Heavenly Mother, the Wandering One, or Elena (that is, Selene,</div>
<div style="text-align: justify;">
the Moon). She was envisaged as the Psyche of the world and the female aspect of Logos.</div>
<div style="text-align: justify;">
The title Pistis Sophia is obscure, and is sometimes translated Faith wisdom or Wisdom in faith or</div>
<div style="text-align: justify;">
Faith in wisdom. A more accurate translation taking into account its gnostic context, is the faith of</div>
<div style="text-align: justify;">
Sophia, as Sophia to the gnostics was a divine syzygy of Christ, rather than simply a word</div>
<div style="text-align: justify;">
meaning wisdom. In an earlier, simpler version of a Sophia, in the Berlin Codex and also found in</div>
<div style="text-align: justify;">
a papyrus at Nag Hammadi, the transfigured Christ explains Pistis in a rather obscure manner:</div>
<div style="text-align: justify;">
Again, his disciples said: Tell us clearly how they came down from the invisibilities, from the</div>
<div style="text-align: justify;">
immortal to the world that dies? The perfect Saviour said, "Son of Man consented with Sophia, his</div>
<div style="text-align: justify;">
consort, and revealed a great androgynous light. Its male name is designated 'Saviour, begetter of</div>
<div style="text-align: justify;">
all things'. Its female name is designated 'All-begettress Sophia'. Some call her 'Pistis'."</div>
<div style="text-align: justify;">
The best-known of the five manuscripts of Pistis Sophia is bound with another Gnostic text titled</div>
<div style="text-align: justify;">
on the binding "Piste Sophiea Cotice". This "Askew Codex" was purchased by the British Museum</div>
<div style="text-align: justify;">
in 1795 from a Dr. Anthony Askew. Until the discovery of the Nag Hammadi library in 1945, the</div>
<div style="text-align: justify;">
Askew Codex was one of three codices that contained almost all of the gnostic writings that had</div>
<div style="text-align: justify;">
survived the suppression of such literature both in East and West, the other two codices being the</div>
<div style="text-align: justify;">
Bruce Codex and the Berlin Codex. Aside from these sources, everything written about Gnosticism</div>
<div style="text-align: justify;">
before World War II is based on quotes, references and inferences in the Patristic writings of the</div>
<div style="text-align: justify;">
enemies of Gnosticism, a less-than-neutral source, where Gnostic beliefs were selected to present</div>
<div style="text-align: justify;">
their absurdities, bizarre and unethical behavior, and heresy from the orthodox Pauline Christian</div>
<div style="text-align: justify;">
standpoint.</div>
<div style="text-align: justify;">
The text proclaims that Jesus remained on earth after the resurrection for 11 years, and was able in</div>
<div style="text-align: justify;">
this time to teach his disciples up to the first (i.e. beginner) level of the mystery. It starts with an</div>
<div style="text-align: justify;">
allegory paralleling the death and resurrection of Jesus, and describing the descent and ascent of</div>
<div style="text-align: justify;">
the soul. After that it proceeds to describe important figures within the gnostic cosmology, and</div>
<div style="text-align: justify;">
then finally lists 32 carnal desires to overcome before salvation is possible, overcoming all 32</div>
<div style="text-align: justify;">
constituting salvation.</div>
<div style="text-align: justify;">
Pistis Sophia includes quotes from five of the Odes of Solomon, found in chapters between 58 and</div>
<div style="text-align: justify;">
71. Pistis Sophia was the only known source for the actual wording of any of the Odes until the</div>
<div style="text-align: justify;">
discovery of a nearly-complete Syriac text of the Odes in 1909. Because the first part of this text is</div>
<div style="text-align: justify;">
missing, Pistis Sophia is still the only source for Ode 1.</div>
<div style="text-align: justify;">
It is clear that Jung was seeing and defining what we call the Return of (to) the Feminine Energies or</div>
<div style="text-align: justify;">
higher frequency of thought consciousness. Jung also channeled feminine archetypes including Salome.</div>
<div style="text-align: justify;">
In 1926 Jung had a remarkable dream. He was back in the 17th century where he saw himself as an</div>
<div style="text-align: justify;">
alchemist doing important work. Jung believe that alchemy was the connection between the ancient</div>
<div style="text-align: justify;">
world of the gnostics and the modern era, which would seethe return of Sophia (mother goddess</div>
<div style="text-align: justify;">
energies).</div>
<div style="text-align: justify;">
For Jung, alchemy was not the search for a way to transform lead into gold, but the transformation of the</div>
<div style="text-align: justify;">
soul on its path to perfection. Jung's dreams in 1926 and on frequently found him in ancient places</div>
<div style="text-align: justify;">
surrounded by alchemical codices of great beauty and mystery. Jung amassed a library on the great art</div>
<div style="text-align: justify;">
which represents one of the finest private collections in this field.</div>
<div style="text-align: justify;">
In 1944 Jung published Psychology and Alchemy in which he argues for a reevaluation of the</div>
<div style="text-align: justify;">
symbolism of Alchemy as being intimately related to the psychoanalytical process. Using a cycle of</div>
<div style="text-align: justify;">
dreams of one of his patients he shows how the symbols used by the Alchemists occur in the psyche as</div>
<div style="text-align: justify;">
part of the reservoir of mythological images drawn upon by the individual in their dream states. Jung</div>
<div style="text-align: justify;">
draws an analogy between the Great Work of the Alchemists and the process of reintegration and</div>
<div style="text-align: justify;">
individuation of the psyche in the modern psychiatric patient.</div>
<div style="text-align: justify;">
Jung believed that the cosmos contained the divine light or life, but this essence was enmeshed in a</div>
<div style="text-align: justify;">
mathematical trap, presided over by a demiurge, Lucifer, the Bringer of Light. Lucifer contained the</div>
<div style="text-align: justify;">
light inside this reality, until a time when it would be set free. The first operation of alchemy therefore</div>
<div style="text-align: justify;">
addressed itself to the dismemberment of this confining structure, reducing it to the condition of creative</div>
<div style="text-align: justify;">
chaos. From this, in the process of transformation, the true, creative binaries emerge and begin their</div>
<div style="text-align: justify;">
interaction designed to bring the alchemical union. In this ultimate union, says Jung, the previously</div>
<div style="text-align: justify;">
confined light is redeemed and brought to the point of its ultimate and redemptive fulfillment.</div>
<div style="text-align: justify;">
Jung made it clear that his theory was not new. It is similar to the Catharism and he stated that he was</div>
<div style="text-align: justify;">
restating the Hermetic Gnosis and explaining the misunderstood central quest of alchemy.</div>
<div style="text-align: justify;">
Jung believed that alchemy stood in a compensatory relationship to mainstream Christianity, rather like a</div>
<div style="text-align: justify;">
dream does to the conscious attitudes of the dreamer. It has been has been hidden underground, part of a</div>
<div style="text-align: justify;">
secret tradition that ran throughout Christianity, but always subconsciousness - visible by its shadows</div>
<div style="text-align: justify;">
and the traces it leaves.</div>
<div style="text-align: justify;">
He also felt that this process allowed for better understanding of male-female relationships, and the</div>
<div style="text-align: justify;">
concept of love. In the Psychology of Transference Jung stated that in love, as in psychological growth,</div>
<div style="text-align: justify;">
the key to success is the ability to endure the tension of opposites without abandoning the process, even</div>
<div style="text-align: justify;">
if its results appear to have been brought to naught. In essence, it is the stress that allows one to grow</div>
<div style="text-align: justify;">
and transform.</div>
<div style="text-align: justify;">
The union of opposites, the focus of the alchemist, was for Jung also the focus of Gnostics, whom he felt</div>
<div style="text-align: justify;">
had been incorrectly labeled as radical dualists, i.e. believing in the battle between good and evil without</div>
<div style="text-align: justify;">
any apparent union possible between the two.</div>
<div style="text-align: justify;">
For Jung, dualism and monism were not mutually contradictory and exclusive, but complimentary</div>
<div style="text-align: justify;">
aspects of reality. As such, there was no right and wrong, no order or chaos, just two opposites, duality,</div>
<div style="text-align: justify;">
polarities, that created a means to reconciliation and balance into enlightenment.</div>
<div style="text-align: justify;">
In a maner of speaking one could call Carl Jung the Father if the New Age of Consciousness, giving a</div>
<div style="text-align: justify;">
theoretical framework for channeling and other New Age practices that allow consciousness to expand</div>
<div style="text-align: justify;">
outside the box of antiquated thinking.</div>
<div style="text-align: justify;">
In the end, Carl Jung stated that such opposites must be integrated. Zoroaster calls this Zero Point.</div>
<div style="text-align: justify;">
Jung believed in an Illuminated Psyche, which goes to the Illuminati, enlightenment through the Eye</div>
<div style="text-align: justify;">
Symbology, All Seeing Eye and other major archetypes of the Masonic Program through which we</div>
<div style="text-align: justify;">
experience and learn.</div>
<br />
<br />Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-9045788973213759962012-11-11T20:39:00.000-08:002012-11-11T20:39:23.852-08:00Spirituality as a cure for alcoholism<br />
<div style="font: 12.5px Times; margin: 0.0px 0.0px 0.0px 0.0px;">
<br /></div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
Jung's influence can sometimes be found in more unexpected quarters. For example, Jung once treated</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
an American patient (Rowland H.) suffering from chronic alcoholism. After working with the patient for</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
some time, and achieving no significant progress, Jung told the man that his alcoholic condition was near</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
to hopeless, save only the possibility of a spiritual experience. Jung noted that occasionally such</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
experiences had been known to reform alcoholics where all else had failed.</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
Rowland took Jung's advice seriously and set about seeking a personal spiritual experience. He returned</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
home to the United States and joined a Christian evangelical church. He also told other alcoholics what</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
Jung had told him about the importance of a spiritual experience. One of the alcoholics he told was Ebby</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
Thatcher, a long-time friend and drinking buddy of Bill Wilson, later co-founder of Alcoholics</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
Anonymous (AA) Thatcher told Wilson about Jung's ideas. Wilson, who was finding it impossible to</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
maintain sobriety, was impressed and sought out his own spiritual experience. The influence of Jung thus</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
indirectly found its way into the formation of Alcoholics Anonymous, the original 12-step program, and</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
from there into the whole 12-step recovery movement, although AA as a whole is not Jungian and Jung</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
had no role in the formation of that approach or the 12 steps.</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
The above claims are documented in the letters of Carl Jung and Bill W., excerpts of which can be</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
found in Pass It On, published by Alcoholics Anonymous. The detail of this story is disputed by some</div>
<div style="font: normal normal normal 12.5px/normal Times; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: justify;">
historians.</div>
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com1tag:blogger.com,1999:blog-8133421530012902892.post-56125618285893461072012-10-24T19:37:00.002-07:002012-10-24T19:37:49.953-07:00Jung and Nazism<br />
<br />
Though the field of psychoanalysis was dominated at the time by Jewish practitioners, and Jung had<br />
many friends and respected colleagues who were Jewish, a shadow hung over Jung's career due to<br />
allegations that he was a Nazi sympathizer. Jung was editor of the Zentralblatt für Psychotherapie, a<br />
publication that eventually endorsed Mein Kampf as required reading for all psychoanalysts. Jung<br />
claimed this was done to save psychoanalysis and preserve it during the war, believing that<br />
psychoanalysis would not otherwise survive because the Nazis considered it to be a "Jewish science". He<br />
also claimed he did it with the help and support of his Jewish friends and colleagues. This after-the-fact<br />
explanation, however, has been strongly challenged on the basis of available documents. The question<br />
remains unresolved.<br />
Jung also served as president of the Nazi-dominated International General Medical Society for<br />
Psychotherapy. One of his first acts as president was to modify the constitution so that German Jewish<br />
doctors could maintain their membership as individual members even though they were excluded from<br />
all German medical societies. Also, in 1934 when he presented his paper "A Review Of The Complex<br />
Theory", in his presidential address he did not discount the importance of Freud and credited him with as<br />
much influence as he could possibly give to an old mentor. Later in the war, Jung resigned. In addition,<br />
in 1943 he aided the Office of Strategic Services by analyzing Nazi leaders for the United States.<br />
However, it is still a topic of interest whether Jung's later explanations of his actions to save<br />
psychoanalysis from the Nazi Regime meant that he did not actually believe in Nazism himself.<br />
<br />
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-70589325122627356392012-09-06T12:50:00.000-07:002012-09-06T12:50:16.076-07:00Jungian Interpretation of Religion<br />
<br />
The Jungian interpretation of religion views all religious experience as a psychological phenomenon, and<br />
regards the personal experience of God as indistinguishable, for scientific purposes, as a communication<br />
with one's own unconscious mind.<br />
<br />
Carl Jung established a school of psychology called depth psychology, which emphasizes understanding<br />
the psyche through dream analysis. Other workers in depth psychology have used other methods with<br />
some success, but dream analysis remains the core of depth psychology. Works of art and mythology are<br />
interpreted similarly to dreams: a myth is "a dream being experienced by a whole culture."<br />
Inevitably archetypal figures appear in personal dreams which closely resemble mythic figures, which<br />
leads to a natural interest in experience of religion as a psychological phenomenon.<br />
Jung emphasized the importance of balance in a healthy mind. He wrote that modern humans rely too<br />
heavily on science and logic and would benefit from integrating spirituality and appreciation of the<br />
unconscious. Jungian psychology is typically missing from the curriculum of most major universities'<br />
psychology departments. Jung's ideas are occasionally explored in humanities departments, particularly<br />
in the study of mythography.<br />
Jung's parents were fervent Christian missionaries, and part of Jung's early life was occupied with<br />
resolving his personal conflict between his stern upbringing and his his own feelings about religion. This<br />
settled in on the "scientific" interpretation of religion, which treats religion as a psychological<br />
phenomenon only, and neither affirms nor denies a greater reality.<br />
Although Carl Jung was a theoretical psychologist and practicing clinician, he searched through other<br />
subjects, attempting to find a pre-existing myth or mythic system which aptly illustrated his ideas about<br />
the human psychology of religion. He began with Gnosticism, but abandoned it early on. Later he studied<br />
astrology and then speculative alchemy as a symbolic system. It is not clear from his writings if he ever<br />
settled on any one of these systems of symbols.<br />
Carl Jung and his associate G.R.S. Mead worked on trying to understand and explain the Gnostic faith<br />
from a psychological standpoint. Jung's analytical psychology in many ways schematically mirrors<br />
ancient Gnostic mythology, particularly those of Valentinus and the 'classic' Gnostic doctrine described<br />
in most detail in the Apocryphon of John (see gnostic schools).<br />
Jung understands the emergence of the Demiurge out of the original, unified monadic source of the<br />
spiritual universe by gradual stages to be analogous to (and a symbolic depiction of) the emergence of<br />
the ego from the unconscious.<br />
However, it is uncertain as to whether the similarities between Jung's psychological teachings and those<br />
of the gnostics are due to their sharing a "perennial philosophy", or whether Jung was unwittingly<br />
influenced by the Gnostics in the formation of his theories.<br />
Jung's own 'gnostic hymn', the Septem Sermones ad Mortuos (Latin: "The Seven Sermons to the Dead"),<br />
would tend to imply the latter, but after circulating the manuscript, Jung declined to publish it during his<br />
lifetime. Since it is not clear whether Jung was ultimately displeased with the book or whether he merely<br />
suppressed it as too controversial, the issue remains contested.<br />
Uncertain too are Jung's belief that the gnostics were aware of and intended psychological meaning or<br />
significance within their myths.<br />
On the other hand, it is clear from a comparison of Jung's writings and that of ancient Gnostics, that Jung<br />
disagreed with them on the ultimate goal of the individual. Gnostics in ancient times clearly sought a<br />
return to a supreme, other-worldly Godhead. In a study of Jung, Robert Segal claimed that the eminent<br />
psychologist would have found the psychological interpretation of the goal of ancient Gnosticism (that is,<br />
re-unification with the Pleroma, or the unknown God) to be psychically 'dangerous', as being a total<br />
identification with the unconscious.<br />
<br />
To contend that there is at least some disagreement between Jung and Gnosticism is at least supportable:<br />
the Jungian process of individuation involves the addition of unconscious psychic tropes to<br />
consciousness in order to achieve a trans-conscious centre to the personality. Jung did not intend thi saddition to take the form of a complete identification of the Self with the Unconscious.<br />
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-90863193102450373312012-07-30T13:21:00.001-07:002012-07-30T13:21:43.886-07:00Jung and Freud<br />
<br />
Jung was thirty when he sent his work Studies in Word Association to Sigmund Freud in Vienna. It is<br />
notable that the first conversation between Jung and Freud lasted over 13 hours. Half a year later, the<br />
then 50 year old Freud reciprocated by sending a collection of his latest published essays to Jung in<br />
Zürich, which marked the beginning of an intense correspondence and collaboration that lasted more<br />
than six years and ended shortly before World War I in May 1914, when Jung resigned as the chairman<br />
of the International Psychoanalytical Association.<br />
<br />
proponents of these empires like to stress, downplaying the influence these men had on each other in the<br />
formative years of their lives. But in 1906 psychoanalysis as an institution was still in its early<br />
developmental stages. Jung, who had become interested in psychiatry as a student by reading<br />
Psychopathia Sexualis by Richard Krafft-Ebing, professor in Vienna, now worked as a doctor under the<br />
psychiatrist Eugen Bleuler in the Burghölzli and became familiar with Freud's idea of the unconscious<br />
through Freud's The Interpretation of Dreams (1900) and was a proponent of the new "psycho-analysis".<br />
At the time, Freud needed collaborators and pupils to validate and spread his ideas. The Burghölzli was a<br />
renowned psychiatric clinic in Zürich at which Jung was an up-and-coming young doctor.<br />
In 1908, Jung became editor of the newly founded Yearbook for Psychoanalytical and<br />
Psychopathological Research. The following year, Jung traveled with Freud and Sandor Ferenczi to the<br />
U.S. to spread the news of psychoanalysis and in 1910, Jung became chairman for life of the<br />
International Psychoanalytical Association. While Jung worked on his Wandlungen und Symbole der<br />
Libido (Symbols of Transformation), tensions grew between Freud and himself, due in a large part to<br />
their disagreements over the nature of libido and religion.<br />
<br />
In 1912 these tensions came to a peak because Jung felt severely slighted after Freud visited his<br />
colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zürich, an incident<br />
Jung referred to as the Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the U.S.A. and<br />
gave the Fordham lectures, which were published as The Theory of Psychoanalysis, and while they<br />
contain some remarks on Jung's dissenting view on the nature of libido, they represent largely a<br />
"psychoanalytical Jung" and not the theory Jung became famous for in the following decades.<br />
In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss<br />
psychoanalytical journals. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed<br />
his views on how it related to actual conflicts in the psychoanalytic movement. While Jung spoke, Freud<br />
suddenly fainted and Jung carried him to a couch.<br />
<br />
Jung and Freud personally met for the last time in September 1913 for the Fourth International<br />
Psychoanalytical Congress, also in Munich. Jung gave a talk on psychological types, the introverted and<br />
the extroverted type, in analytical psychology. This constituted the introduction of some of the key<br />
concepts which came to distinguish Jung's work from Freud's in the next half century.<br />
In the following years Jung experienced considerable isolation in his professional life, exacerbated<br />
through World War I. His Seven Sermons to the Dead (1917) reprinted in his autobiography Memories,<br />
Dreams, Reflections can also be read as expression of the psychological conflicts which beset Jung<br />
around the age of forty after the break with Freud.<br />
<br />
Jung's primary disagreement with Freud stemmed from their differing concepts of the unconscious. Jung<br />
saw Freud's theory of the unconscious as incomplete and unnecessarily negative. According to Jung<br />
(though not according to Freud), Freud conceived the unconscious solely as a repository of repressed<br />
emotions and desires. Jung believed that the unconscious also had a creative capacity, that the collective<br />
unconscious of archetypes and images which made up the human psyche was processed and renewed<br />
within the unconscious (one might find similarity with the ideas of French philosopher Felix Guattari, who wrote several books with Gilles Deleuze and once stated 'The unconscious is a factory, not a<br />
theatre.')<br />Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-47883384268670255042012-07-30T13:19:00.000-07:002012-07-30T13:19:15.267-07:00Carl Jung, biography second, Later Life.<br />
<b>Later Life</b><br />
Following World War I, Jung became a worldwide traveler, facilitated by his wife's inherited fortune as<br />
well as the funds he realized through psychiatric fees, book sales, and honoraria. He visited Northern<br />
Africa shortly after, and New Mexico and Kenya in the mid-1920s.<br />
In 1938, he delivered the Terry Lectures, Psychology and Religion, at Yale University. It was at about<br />
this stage in his life that Jung visited India. His experience in India led him to become fascinated and<br />
deeply involved with Eastern philosophies and religions, helping him come up with key concepts of his<br />
ideology, including integrating spirituality into everyday life and appreciation of the unconscious.<br />
Jung's marriage with Emma produced five children and lasted until Emma's death in 1955, but she<br />
certainly experienced emotional trauma, brought about by Jung's relationships with other women. The<br />
most well-known women with whom Jung is believed to have had extramarital affairs are patient and<br />
friend Sabina Spielrein and Toni Wolff. Jung continued to publish books until the end of his life,<br />
including a work showing his late interest in flying saucers. He also enjoyed a friendship with an English<br />
Catholic priest, Father Victor White, who corresponded with Jung after he had published his<br />
controversial Answer to Job.<br />
Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material<br />
goals. Our main task, he believed, is to discover and fulfill our deep-innate potential, much as the acorn<br />
contains the potential to become the oak, or the caterpillar to become the butterfly. Based on his study of<br />
Christianity, Hinduism, Buddhism, Gnosticism, Taoism, and other traditions, Jung perceived that this<br />
journey of transformation is at the mystical heart of all religions. It is a journey to meet the self and at<br />
the same time to meet the Divine. Unlike Sigmund Freud, Jung thought spiritual experience was essential<br />
to our well-being. When asked during a 1959 BBC interview if he believed in the existence of God,<br />
Jung replied, "I don't believe-I know".<br />
<br />Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-52593620049328124872012-07-24T17:51:00.000-07:002012-07-24T17:51:53.900-07:00Carl Jung, July 26, 1875 - June 6, 1961July 26, biography first part.<br />
<br />
<br />
Carl Jung was a Swiss psychiatrist and founder of a neopsychoanalytic school of psychology, which he<br />
named Analytical Psychology.<br />
Jung's unique and broadly influential approach to psychology has emphasized understanding the psyche<br />
through exploring the worlds of dreams, art, mythology, world religion and philosophy. Although he was<br />
a theoretical psychologist and practicing clinician for most of his life, much of his life's work was spent<br />
exploring other realms, including Eastern and Western philosophy, alchemy, astrology, sociology, as<br />
well as literature and the arts.<br />
His most notable contributions include his concept of the psychological archetype, his theory of<br />
synchronicity and the collective unconscious - also known as "a reservoir of the experiences of our<br />
species."<br />
Jung emphasized the importance of balance and harmony. He cautioned that modern humans rely too<br />
heavily on science and logic and would benefit from integrating spirituality and appreciation of the<br />
unconscious realm. Jungian ideas are not typically included in curriculum of most major universities'<br />
psychology departments, but are occasionally explored in humanities departments.<br />
Early Life<br />
Jung was the son of a philologist and paster. His childhood was lonely, though enriched by a vivid<br />
imagination. From an early age he observed the behavior of his parents and teachers, which he tired to<br />
understand and resolve. Especially concerned with his father's failing belief in religion, he tried to<br />
communicate to him his own experience of God. Though the elder Jung was in many ways a kind and<br />
tolerant man, neither he nor his son succeeded in understanding each other.<br />
A very solitary and introverted child, Jung was convinced from childhood that he had two personalities, a<br />
modern Swiss citizen, and a personality more at home in the eighteenth century. "Personality No. 1," as<br />
he termed it, was a typical schoolboy living in the era of the time, while No. 2 was a dignified,<br />
authoritative, and influential man from the past. Although Jung was close to both parents, he was rather<br />
disappointed in his father's academic approach to faith.<br />
A number of childhood memories inspired many of his later theories. As a boy he carved a tiny<br />
mannequin into the end of the wooden ruler from his pupil's pencil case and placed it inside the case. He<br />
then added a stone which he had painted into upper and lower halves of, and hid the case in the attic.<br />
Periodically he would come back to the manikin, often bringing tiny sheets of paper with messages<br />
inscribed on them in his own secret language. This ceremonial act, he later reflected, brought him a<br />
feeling of inner peace and security. In later years, he discovered that similarities existed in this memory<br />
and the totems of native peoples like the collection of soul-stones near Arlesheim, or the tjurungas of<br />
Australia. This, he concluded, was an unconscious ritual that he did not question or understand at the<br />
time, but was practiced in a strikingly similar way in faraway locations that he as a young boy had no<br />
way of consciously knowing about. His theories of psychological archetypes and the collective<br />
unconscious were inspired in part by this experience.<br />
Shortly before the end of his first year at the Humanistisches Gymnasium in Basel, at age 12, he was<br />
pushed unexpectedly by another boy, which knocked him to the ground so hard that he was for a<br />
moment unconscious. The thought then came to him that "now you won't have to go to school any<br />
more.". From then on, whenever he started off to school or began homework, he fainted. He remained at<br />
home for the next six months until he overheard his father speaking worriedly to a visitor of his future<br />
ability to support himself, as they suspected he had epilepsy. With little money in the family, this<br />
brought the boy to reality and he realized the need for academic excellence. He immediately went into<br />
his father's study and began poring over Latin grammar. He fainted three times, but eventually he<br />
overcame the urge and did not faint again. This event, Jung later recalled, "was when I learned what a<br />
neurosis is.<br />
<br />
Adolescence and Early Adulthood<br />
Jung wanted to study archaeology at university, but his family was not wealthy enough to send him<br />
further afield than Basel, where they did not teach this subject, so instead Jung studied medicine at the<br />
University of Basel from 1894 to 1900. The formerly introverted student became much more lively here.<br />
In 1903, Jung married Emma Rauschenbach, from one of the richest families in Switzerland.<br />
Towards the end of studies, his reading of Krafft-Ebing persuaded him to specialize in psychiatric<br />
medicine. He later worked in the Burghölzli, a psychiatric hospital in Zürich. In 1906, he published<br />
Studies in Word Association, and later sent a copy of this book to famed psychoanalyst Sigmund Freud,<br />
after which a close friendship between these two men followed for some 6 years.<br />
In 1913 Jung published Wandlungen und Symbole der Libido (known in English as The Psychology of<br />
the Unconscious) resulting in a theoretical divergence between Jung and Freud and result in a break in<br />
their friendship, both stating that the other was unable to admit he could possibly be wrong. After this<br />
falling-out, Jung went through a pivotal and difficult psychological transformation, which was<br />
exacerbated by news of the First World War. Henri Ellenberger called Jung's experience a "creative<br />
illness" and compared it to Freud's period of what he called neurasthenia and hysteria.Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-60515628652912372732012-07-16T15:27:00.002-07:002012-07-16T15:28:20.652-07:00Carl Jung's Archetypes<br />
<br />
<br />
To further help you in uncovering the meaning of your dreams, Jung noted certain dream symbols that possess the same universal meaning for all men and women. He terms this phenomenon the "collective unconscious". While dreams are personal, your personal experiences often touch on universal themes and symbols. These symbols are believed to occur in every culture throughout<br />
<br />
history. Jung identifies seven such symbols in what is referred to as the major archetypal characters:<br />
<br />
1. The Persona is the image you present to the world in your waking life. It is your public mask. In the dream world, the persona is represented by the Self. The Self may or may not resemble you physically or may or may not behave as your would. For example, the persona can appear as a scarecrow or a beggar in your dream. However, you still know that this "person" in your dream is you.<br />
<br />
2. The Shadow is the rejected and repressed aspects of yourself. It is the part of yourself that you do not want the world to see because it is ugly or unappealing. It symbolizes weakness, fear, or anger. In dreams, this figure is represented by a stalker, murderer, a bully, or pursuer. It can be a frightening figure or even a close friend or relative. Their appearance often makes you angry or leaves you scared. They force you to confront things that you don't want to see or hear. You must learn to accept the shadow aspect of yourself for its messages are often for your own good, even though it may not be immediately apparent.<br />
<br />
3. The Anima / Animus is the female and male aspects of yourself. Everyone possess both feminine and masculine qualities. In dreams, the anima appears as a highly feminized figure, while the animus appears as a hyper masculine form. Or you may dream that you are dressed in women's clothing, if you are male or that you grow a beard, if you are female. These dream imageries appear depending on how well you are able to integrate the feminine and masculine qualities within yourself. They serve as a reminder that you must learn to acknowledge or express your masculine (be more assertive) or feminine side (be more emotional).<br />
<br />
4. The Divine Child is your true self in its purest form. It not only symbolizes your innocence, your sense of vulnerability, and your helplessness, but it represents your aspirations and full potential. You are open to all possibilities. In the dreamscape, this figure is represented by a baby or young child. <br />
<br />
5. The Wise Old Man /Woman is the helper in your dreams. Represented by a teacher, father, doctor, priest or some other unknown authority figure, they serve to offer guidance and words of wisdom. They appear in your dream to steer and guide you into the right direction.<br />
<br />
6. The Great Mother is the nurturer. The Great Mother appears in your dreams as your own mother, grandmother, or other nurturing figure. She provides you with positive reassurance. Negatively, they may be depicted as a witch or old bag lady in which case they can be associated with seduction, dominance and death. This juxtaposition is rooted in the belief by some experts that the real mother who is the giver of life is also at the same time jealous of our growth away from her.<br />
<br />
7. The Trickster, as the name implies, plays jokes to keep you from taking yourself too seriously. The trickster may appear in your dream when you have overreach or misjudge a situation. Or he could find himself in your dream when you are uncertain about a decision or about where you want to go in life. The trickster often makes you feel uncomfortable or embarrassed, sometimes mocking you or exposing you to your vulnerabilities. He may take on subtle forms, sometimes even changing its shape. <br />
<br />
Archetypal dreams, also refer to as "mythic dreams", "great dreams" or "grand dreams", usually occur at significant times or transitional periods in your life. They often leave you with a sense of awe or that you have learned something important about yourself. Such dreams have a cosmic quality or an element of impossibility if occurred in reality. They are often extremely vivid and stay in your mind long after you had the dream.<br />
<br />
Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-74675188624472977102012-06-13T17:27:00.002-07:002012-06-13T17:27:36.273-07:00Introduction to Carl G. Jung's Principle of Synchronicity<br />
<br />
<h4>
<span style="font-family: Arial, Helvetica, sans-serif;">by Remo F. Roth, PhD, CH-8810 Horgen-Zuerich, Switzerland Thanks to Phyllis Luthi (jobshop@pacbell.net) for the help with the translation</span></h4>
<div style="text-align: left;">
<br /></div>
<br />
<br />
In today's world we reduce all events to the Principle of Cause and Effect (causality) and ask, which cause belongs to which effect. Carl G. Jung, toward the end of his life, realized that there is another type of events. Such events are directed toward a goal, that is, they lead into an event which has no cause. Therefore, they correspond to a new creation. In religious language such "effects" without "cause" were considered as miracles. The Catholic Church calls the underlying principle the providence of God.<br />
<br />
When one observes one's dreams over a longer period of time, one becomes aware that often outward events occur that are very similar to the content of one's dreams. It would seem that the inner world and the outer world coincide. Carl G. Jung had suggested that one should - instead of looking for a magical relationship, as they did in medieval times - try to find the common meaning of such relatively simultaneous inner and outer events. The principle that underlies this nexus he called synchronicity.<br />
<br />
Jung cites in his letters [vol. 1, 1973, p. 395] an occurrence that is an impressive example of synchronicity: "For instance, I walk with a woman patient in a wood. She tells me about the first dream in her life that had made an everlasting impression upon her. She had seen a spectral fox coming down the stairs in her parental home. At this moment a real fox comes out of the trees not 40 yards away and walks quietly on the path ahead of us for several minutes. The animal behaves as if it were a partner in the human situation."<br />
<br />
According to Jung it would be wrong and extremely dangerous, to see a causal relationship between the two occurrences and to say that one event was the cause of the other. That would be nothing other than a relapse to the magical-causal thinking of the middle ages. Instead of this we must accept that the two occurrences are not causally connected, but rather by a common meaning. This means that we have to extract the meaning of the symbol "fox" for the interpretation of this synchronicity. This would somehow purport, that the dreamer herself - symbolically speaking - should be lead much more by her "inner fox", meaning that she must recover the instinctive cleverness she had lost with her intellectual point of view.<br />
<br />
When one has experienced a number of such synchroncitities (see also Carl G. Jung’s Scarab Synchronicity), one gains over time the impression that there is a wisdom within them, far beyond that of our conscious knowledge. Furthermore, they would indicate that the inner world, for example dreams out of the so-called unconscious, know something about the outward, but also that the outer, the animate or even the inanimate material world knows something about the inner. Carl G. Jung had therefore put forth the postulate that there has to be a world in which inner and outer world, psyche and matter are connected in an undifferentiated unity. This world was called the unus mundus in the Middle Ages [see also the UNUS MUNDUS forum]. Carl G. Jung and Wolfgang Pauli looked for this world and called it the unified psychophysical reality ("die psychophysische Einheitswirklichkeit") beyond the split in matter and psyche. One must consider this a potential world out of which causeless new creations can occur. Synchronistic events show the moment that this potential world will incarnate into the concrete.<br />
<br />
In the above example it was in the moment of that the fox emerged in the forest that this moment came in which the stricken woman came out of her intellectualism and was able to recover her instinctive cleverness. Jung would probably have said something like the following to her: "You see, now the fox is also outside. Invite the symbol of instinctive cleverness into your world and you will be lead by it in your later life. Forget all of your ifs or buts, conquer all your intellectual blocks in this way and begin to trust your instinctive wisdom which will show you the right way." Through the experience and the interpretation of this synchronicity would the consciousness of the client abruptly transform and this impressive occurrence would lead to a new meaning to her future life.<br />
<br />
Physically seen the principle of cause and effect leads finally into so-called Entropy, in other words the so called "heat death" of the universe. The differences in energy between various parts decrease until there is no more difference, energy no longer can flow, and life is extinguished.<br />
<br />
Similar events one can observe in the psychic realm. People who have been bound too long to the causal paradigma begin to die in this life. Unconsciously they will become "living deads". Thus the Sufis, the mystics of Islam - say these words of wisdom: "Die before you die!" By this they mean that in such people a new conscious orientation should take place which effects so that the consciousness then would much more be connected to the principle of synchronicity instead to causality. This letting go of old tried and true, this giving up of the power principle, of "Where there's a will there's a way!" works like an elixier vitae. Such people begin a second life which falls under the principle of synchronicity. I call it Synchronicity Quest, which means that they begin to let theirselves be lead by coincidences and to take assistance from their dreams in order to learn to understand wherein the way of life further leads. In greatly critical moments synchronicities come to pass which show the real goal of life, which can not be found by will and causalistic thinking.<br />
<br />
Experience shows that such synchronicities work negentropically, meaning that they build new psychic energy fields out of which further new life possibilities emerge. People grow in this manner and those who take their dreams and synchronicities seriously have a chance to lead a life filled with a new and deeper meaning. Thereby they have simultaneously overcome the paradigma of causality while entering into a new age of synchronicity which appears on the horizon of the new millennium.<br />Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-55152102942557341132012-05-25T16:14:00.001-07:002012-05-25T16:14:23.838-07:00Biography of Eugen Bleuler<div id="description">
<h2>
<br /></h2>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;"><strong>Eugen Bleuler</strong>, one of the most
influential psychologists of his time, made difficulties for himself by
being attracted to both the theories of Sigmund Freud (1856-1939) and
Wilhelm Max Wundt (1832-1920), striving to unify somehow the teachings
of the two, despite the fact that the differences were much greater than
what united them. Bleuler is best known today for his introduction of
the term schizophrenia – in 1908 - to describe the disorder previously
known as dementia praecox, from the Latin meaning prematurely out of
one's mind, a name given by Emil Kraepelin; and for his study of
schizophrenics. </span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">He tended to oppose the view that schizophrenia is caused by an
irreversible brain damage, but did not believe in the possibility of a
healing. Bleuler emphasised the associative disturbances, not the
demens. His work for this group of diseases went so far that he even
learned to understand and interpret these patients way of expressing
themselves. </span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler attended the universities of Zürich, Bern, and Munich,
becoming a licensed physician in 1881. He was conferred doctor of
medicine in 1883, and from 1881 to 1883 was assistant physician in
Waldau near Bern. In 1884 he travelled to France and England, in the
winter term of 1884/1885 worked in the laboratory with Johann Bernhard
Aloys von Gudden (1824-1886) in Munich. In 1885 he became assistant
physician in Burghölzli near Zürich, and subsequently, from 1886 to 1898
was director of the nursing home – Pflegeanstalt – Rheinau near
Zürich.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">In 1898 Bleuler was appointed professor psychiatry at the University
of Zürich and director of the University Psychiatric Hospital, the
Burghölzli Asylum, where he served from 1898 to 1927. He first advanced
the term schizophrenia in 1908 in a paper based on a study of 647
Burghölzli patients and then expanded on his work in Dementia Praecox
oder Gruppe der Schizophrenien; 1911. (Dementia Praecox; or the Group of
Schizophrenias, 1950). Characterized by Zilboorg (1941) as "the classic
work of twentieth century psychiatry.”</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler explains the title of his famous monograph in the following manner:</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">The older form [dementia praecox] is a product of a time when not
only the very concept of dementia, but, also that of precocity, was
applicable to all cases at hand. But it hardly fits our contemporary
ideas of the scope of this disease-entity. Today we include patients
whom we would neither call "demented" nor exclusively victims of
deterioration early in life. (1911, p 7).</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">I call dementia praecox "schizophrenia" because (as I hope to
demonstrate) the "splitting" of the different psychic functions is one
of its most important characteristics. For the sake of convenience, I
use the word in the singular although it is apparent that the group
includes several diseases. (1911, p 8). </span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler concluded that the disease was not one of dementia, a
condition involving organic deterioration of the brain, but one that
consisted of a disharmonious state of mind in which contradictory
tendencies exist together. He showed that Kraepelin’s dementia praecox
should include all the schizophrenic disorders. He argued that
schizophrenia was not invariably incurable, and did not always progress
to full dementia - all conclusions at odds with the accepted wisdom of
his time.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;">
<span style="font-size: small;">Bleuler is credited with the introduction of two concepts fundamental
to the analysis of schizophrenia: autism, denoting the loss of contact
with reality, frequently through indulgence in bizarre fantasy, and
ambivalence, denoting the coexistence of mutually exclusive
contradictions within the psyche.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler was one of the first psychiatrists to apply psychoanalytical
methods in his research. He was an early proponent of the theories of
Sigmund Freud, and he attempted to show how the various mechanisms Freud
had found in neurotic patients could also be recognised in psychotic
patients. Bleuler challenged the prevailing belief that psychosis was
the result of organic brain damage, insisting instead that it could have
psychological causes.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler's works also concern studies of hypnotism, subcortical
aphasia, osteomalacy, moral idiocy (based on a study of the national
assemblies of the major European powers 1897-1923), the physiology of
ventricology, etc in various journals. He was the publisher of Jahrbuch
für psychoanalytische Forschung.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">Bleuler’s textbook, Lehrbuch der Psychiatrie, published in 1916, went
through countless new editions and has, like the Bleuler
Psycho-syndrome, prevented his name from falling into oblivion.</span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<b><span style="font-size: small;">During the early 1900s Bleuler's assistant was Carl Gustav Jung
(1875-1961), and the two were early members with Freud in the Vienna
Psycho-Analytical Society.</span></b></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">His son, Manfred Bleuler, continued his work with respect to familial
(hereditary) aspects, early intra-familial environment and
personalities, long term outcome, and therapeutic interventions. </span></div>
<div style="font-family: Arial,Helvetica,sans-serif;">
<span style="font-size: small;">«Senility often becomes a disease only as a result of the sudden cessation of the ordinary attractions of life.»</span></div>
</div>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-13134795799294446652012-04-21T21:11:00.001-07:002012-04-21T21:11:01.636-07:00Anima and Animus<span class="Apple-style-span" style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px;">When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight).Aion (1951). CW 9, Part II: P.338.30 </span>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-35661678506366392462012-04-04T12:56:00.002-07:002012-04-04T12:56:57.619-07:00Modern Man in Search of a Soul<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/--D599S3Kmck/T3ynb3rlorI/AAAAAAAAADM/ej2LCQ0u2Wc/s1600/646175.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/--D599S3Kmck/T3ynb3rlorI/AAAAAAAAADM/ej2LCQ0u2Wc/s320/646175.jpg" width="192" /></a></div>
<span id="freeText3835338779617804418"><strong>A provocative and enlightening look at spiritual unease and its contribution to the void in modern civilization </strong> Considered by many to be one of the most important books in the field of psychology, <em>Modern Man in Search of a Soul</em>
is a comprehensive introduction to the thought of Carl Gustav Jung. In
this book, Jung examines some of the most contested and crucial areas in
the field of analytical psychology, including dream analysis, the
primitive unconscious, and the relationship between psychology and
religion. Additionally, Jung looks at the differences between his
theories and those of Sigmund Freud, providing a valuable basis for
anyone interested in the fundamentals of psychoanalysis.</span>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-38733641675296723762012-02-25T10:37:00.000-08:002012-02-25T10:37:25.889-08:00What is Synchronicity?<table border="0" cellpadding="0" cellspacing="0" style="width: 550px;"><tbody>
<tr align="LEFT" valign="TOP"><td width="500"><div align="CENTER">
<br /></div>
<div align="LEFT">
<span style="font-family: Times New Roman,Times,Times NewRoman;">
The term <i>synchronicity</i> is coined by Jung to express a concept that belongs to him. It is about <i>acausal connection of two or more psycho-physic phenomena</i>. This concept was inspired to him by a patient's
case that was in situation of impasse in treatment. Her exaggerate rationalism (<i>animus inflation</i>) was holding her back from assimilating unconscious materials. One night, the patient dreamt a golden scarab -
</span><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;"><i>cetonia aurata</i><b>. </b>The
next day, during the psychotherapy session, a real insect this time,
hit against the Jung's cabinet window. Jung
caught it and discovered surprisingly that
it was a golden scarab; a very rare presence for that climate.</span></div>
<div align="LEFT">
</div>
<table align="LEFT" border="0" cellpadding="0" cellspacing="0" style="width: 250px;">
<tbody>
<tr>
<td><div align="CENTER">
<table border="0" cellpadding="0" cellspacing="0" style="width: 200px;">
<tbody>
<tr>
<td><img alt="cetonia aurata" border="0" height="147" id="Picture1" src="http://www.carl-jung.net/cetoniaaurata.jpg" width="200" /></td>
</tr>
</tbody></table>
</div>
<div align="CENTER">
<i>Cetonia Aurata or the Colden Scarab</i></div>
</td>
</tr>
</tbody></table>
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">So,
the idea is all about coincidence: in this case, between the scarab
dreamt by the patient and its appearance in reality, in the
psychotherapy cabinet.
</span><div align="LEFT">
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">But this coincidence is not senseless, a simple coincidence. By using the </span><a href="http://www.carl-jung.net/dreams.html"><span style="font-family: Times New Roman,Times,Times NewRoman;">amplification method</span></a><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">,
Jung associates in connection with the scarab and comes to the concept
of death and rebirth from the esoteric philosophy of antiquity, a
process that, in a symbolic way, the patient
should experience for a renewal and vitalization of her unilateral
personality, the cause of the neurosis she was suffering from.</span></div>
<div align="LEFT">
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">Thus, a <i>
significant coincidence</i> of physical and psychological phenomena that are acausal connected.</span></div>
<div align="LEFT">
</div>
<table align="RIGHT" border="0" cellpadding="0" cellspacing="0" style="width: 175px;">
<tbody>
<tr>
<td bgcolor="#FFFFFF"><div align="CENTER">
<table border="0" cellpadding="0" cellspacing="0" style="width: 120px;">
<tbody>
<tr>
<td><img alt="synchronicity" border="0" height="187" id="Picture108" src="http://www.carl-jung.net/sincronicitate.jpg" width="120" /></td>
</tr>
</tbody></table>
</div>
<div align="CENTER">
<i>Jung's book on synchronicity</i></div>
</td>
</tr>
</tbody></table>
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">Behind all these phenomena Jung places </span><span style="font-family: Times New Roman,Times,Times NewRoman;">the </span><a href="http://www.carl-jung.net/archetypes.html"><span style="font-family: Times New Roman,Times,Times NewRoman;">archetype</span></a><span style="font-family: Times New Roman,Times,Times NewRoman;"> </span><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">or the <i>
constellation of an archetype</i>, which, in
his view, is a process that engages equally objective manifestations,
in the physical world, and subjective ones, in the psychological
universe.</span><div align="LEFT">
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">
Jung writes a book on synchronicity together
with Nobel laureate W. Pauli, a book we invite you to read (learn
more).</span></div>
<div align="LEFT">
<span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">Synchronicity, as an explicative theory, applies to
phenomena from the area of parapsychology, prevision and premonition, to </span><a href="http://www.carl-jung.net/iching.html"><span style="font-family: Times New Roman,Times,Times NewRoman;">I Ching</span></a><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;"> (specific method of consulting the <i>Oracle of Changes</i>), to astrology and many other borderline fields.</span></div>
<div align="LEFT">
<span style="font-family: Times New Roman,Times,Times NewRoman;">It is also present in </span><a href="http://www.carl-jung.net/psychotherapy.html"><span style="font-family: Times New Roman,Times,Times NewRoman;">psychotherapy</span></a><span style="font-family: Times New Roman,Times,Times NewRoman;">,
as we have already shown. Several psychoanalysts noted certain strange
coincidences in which their patients received
information about them by extra-sensorial
ways, information that was not accessible to the general public.</span></div>
<div align="LEFT">
<span style="font-family: Times New Roman,Times,Times NewRoman;"><b><br /></b></span></div>
<div align="LEFT">
<br /></div>
<div align="LEFT">
</div>
<table align="RIGHT" border="0" cellpadding="0" cellspacing="0" style="width: 75px;">
<tbody>
<tr>
<td bgcolor="#FFFFFF">
<table border="0" cellpadding="2" cellspacing="0" style="width: 75px;">
<tbody>
<tr>
<td><div align="CENTER">
<a href="http://www.carl-jung.net/synchronicity.html#top"> </a></div>
</td>
</tr>
</tbody></table>
</td>
</tr>
</tbody></table>
</td>
<td><br /></td></tr>
</tbody></table>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-5577489442293199622011-11-26T21:57:00.000-08:002011-12-31T16:13:45.148-08:00Tiempo y Espacio<br />
<div class="MsoBodyText" style="color: #003572; font-family: Verdana, Arial, Helvetica, sans-serif; text-align: justify;">
<i><span style="font-family: Arial; font-size: small;">“…El Inconciente no tiene tiempo.No hay problemas acerca del Tiempo en él. Parte de nuestra Psiqué no está en el tiempo ni en el espacio. Estos son solo una ilusión,Tiempo y Espacio, y así en cierta parte de nuestra Psiqué el tiempo no cuenta para nada ”...<o:p></o:p></span></i></div>
<div class="MsoBodyText" style="color: #003572; font-family: Verdana, Arial, Helvetica, sans-serif; text-align: justify;">
<span lang="EN-US"><span style="font-family: Arial; font-size: small;"><br /></span></span></div>
<div class="MsoBodyText" style="color: #003572; font-family: Verdana, Arial, Helvetica, sans-serif; text-align: justify;">
<span lang="EN-US"><span style="font-family: Arial; font-size: small;">C.G.Jung C.W. vol XV111 parag 684 </span></span></div>
<div>
<span lang="EN-US"><span style="font-family: Arial; font-size: small;"><br /></span></span></div>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-71379035904803415242011-10-30T08:35:00.001-07:002011-10-30T08:35:25.981-07:00Quote<span class="Apple-style-span" style="font-family: sans-serif; font-size: 13px; line-height: 19px;">“El individuo que no tiene puesta su esperanza en <a href="http://es.wikiquote.org/wiki/Dios" style="background-attachment: initial; background-clip: initial; background-color: initial; background-image: none; background-origin: initial; background-position: initial initial; background-repeat: initial initial; color: #0645ad; text-decoration: none;" title="Dios">Dios</a> no puede resistir por sus propios medios los ataques físicos y morales del mundo. Para lograrlo necesita la evidencia de la experiencia interna y trascendente, que es la única que puede protegerle de ser absorbido irremediablemente por la masa. Una mera comprensión intelectual o hasta ética [...] carece del empuje de la convicción religiosa, ya que es meramente racional”. <i>The Undiscovered Self, página 34.</i></span>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-60844977928889816172011-08-11T21:36:00.000-07:002011-08-11T21:36:49.393-07:00Carl Jung Quotations<br />
<h3 class="post-title entry-title" style="color: #2198a6; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; font: normal normal normal 24px/normal Times, 'Times New Roman', serif; line-height: 18px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; position: relative;"><span class="Apple-style-span" style="color: #666666;"><h3 class="post-title entry-title" style="color: #2198a6; font: normal normal normal 24px/normal Times, 'Times New Roman', serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; position: relative;"><br />
</h3><div class="post-header" style="line-height: 1.6; margin-bottom: 1.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px;"><div class="post-header-line-1"></div></div><div class="post-body entry-content" id="post-body-7526753884747621836" style="line-height: 1.4; width: 530px;"><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The whole nature of man presupposes woman, both physically and spiritually. His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates etc.."Two Essays in Analytical Psychology" In CW 7: P. 188 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The more remote and unreal the personal mother is, the more deeply will the son's yearning for her clutch at his soul, awakening that primordial and eternal image of the mother for whose sake everything that embraces, protects, nourishes, and helps assumes maternal form, from the Alma Mater of the university ot the personification of cities, countries, sciences and ideals"Paracelsus as a Spiritual Phenomenon" (1942) In CW 13: Alchemical Studies P.47</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents-the "god"father and "god"-mother of the newborn child-so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity."Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">What can a man say about woman, his own opposite? I mean of course something sensible, that is outside the sexual program, free of resentment, illusion, and theory. Where is the man to be found capable of such superiority? Woman always stands just where the man's shadow falls, so that he is only too liable to confuse the two. Then, when he tries to repair this misunderstanding, he overvalues her and believes her the most desirable thing in the world."Women In Europe" (1927). In CW 10: Civilization in Transition. P. 236 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The overdevelopment of the maternal instinct is identical with that well-known image of the mother which has been glorified in all ages and all tongues. This is the motherlove which is one of the most moving and unforgettable memories of our lives, the mysterious root of all growth and change; the love that means homecoming, shelter, and the long silence from which everything begins and in which everything ends. Intimately known and yet strange like Nature, lovingly tender and yet cruel like fate, 'oyous and untiring giver of life-mater dolorosa and mute implacable portal that closes upon the dead. Mother is motherlove, my experience and my secret. Why risk saying too much, too much that is false and inadequate and beside the point, about that human being who was our mother, the accidental carrier of that great experience which includes herself and myself and all mankind, and indeed the whole of created nature, the experience of life whose children we are? The attempt to say these things has always been made, and probably always will be; but a sensitive person cannot in all fairness load that enormous burden of meaning, responsibility, duty, heaven and hell, on to the shoulders of one frail and fallible human being-so deserving of love, indulgence, understanding, and forgiveness-who was our mother. He knows that the mother carries for us that inborn image of the mater nature and mater spiritualis, of the totality of life of which we are a small and helpless part."Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Since [in the Middle Ages] the psychic relation to woman was expressed in the collective worship of Mary, the image of woman lost a value to which human beings had a natural right. This value could find its natural expression only through individual choice, and it sank into the unconscious when the individual form of expression was replaced by a collective one. In the unconscious the image of woman received an energy charge that activated the archaic and infantile dominants. And since all unconscious contents, when activated by dissociated libido, are projected upon the external object, the devaluation of the real woman was compensated by daemonic features. She no longer appeared as an object of love, but as a persecutor or witch. The consequence of increasing Mariolatry was the witch hunt,.that indelible blot on the later Middle Ages.Psychological Types (1921), CW 6. P.344</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions.The Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical Studies. P. 60</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Eros is a superhuman power which, like nature herself, allows itself to be conquered and exploited as though it were impotent. But triumph over nature is dearly paid for. Nature requires no explanations of principle, but asks only for tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima said to Socrates. We shall never get the better of him, or only to our own hurt. He is not the whole of our inward nature, though he is at least one of its essential aspects.Two Essays on Analytical Psychology, CW 7 (1957). "On the Psychology of the Unconscious" P.32f </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i.e., the anima projected on to the world."A Study in the Process of Individuation" (1934) In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 559 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The persona, the ideal picture of a man as he should be, is inwardly compensated by feminine weakness, and as the individual outwardly plays the strong man, so he becomes inwardly a woman, i.e., the anima, for it is the anima that reacts to the persona. But because the inner world is dark and invisible to the extraverted consciousness, and because a man is all the less capable of conceiving his weaknesses the more he is identified with the persona, the persona's counterpart, the anima, remains completely in the dark and is at once projected, so that our hero comes under the heel of his wife's slipper. If this results in a considerable increase of her power, she will acquit herself none too well. She becomes inferior, thus providing her husband with the welcome proof that it is not he, the hero, who is inferior in private, but his wife. In return the wife can cherish the illusion, so attractive to many, that at least she has married a hero, unperturbed by her own uselessness. This little game of illusion is often taken to be the whole meaning of life.Two Essays on Analytical Psychology, CW 7 (1957). "The Relations between the Ego and the Unconscious" P.309 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos."Woman in Europe" (1927). In CW 10: Civilization in Transition. P.254 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Whereas logic and objectivity are usually the predominant features of a man's outer attitude, or are at least regarded as ideals, in the case of a woman it is feeling. But in the soul it is the other way round: inwardly it is the man who feels, and the woman who reflects. Hence a man's greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a woman. However much a victim of social circumstances a woman may be, as a prostitute for instance, a man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices.Psychological Types (1921). CW 6. P.805 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The woman who fights against her father still has the possibility of leading an instinctive, feminine existence, because she rejects only what is alien to her. But when she fights against the mother she may, at the risk of injury to her instincts, attain to greater consciousness, because in repudiating the mother she repudiates all that is obscure, instinctive, ambiguous, and unconscious in her own nature."Psychological Aspects of the Mother Archetype" (1939). In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 186 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Every father is given the opportunity to corrupt his daughter's nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations.Mysterium Coniunctionis (1955) CW 14: P. 232 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">It is a woman's outstanding characteristic that she can do anything for the love of a man. But those women who can achieve something important for the love of a thing are most exceptional, because this does not really agree with their nature. Love for a thing is a man's prerogative. But since masculine and feminine elements are united in our human nature, a man can live in the feminine part of himself, I and a woman in her masculine part. None the less the feminine element in man is only something in the background, as is the masculine element in woman. If one lives out the opposite sex in oneself one is living in one's own background, and one's real individuality suffers. A man should live as a man and a woman as a woman."Woman in Europe" (1927) In CW 10: Civilization in Transition. P. 243</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Unconscious assumptions or opinions are the worst enemy of woman; they can even grow into a positively demonic passion that exasperates and disgusts men, and does the woman herself the greatest injury by gradually smothering the charm and meaning of her femininity and driving it into the background. Such a development naturally ends in profound psychological disunion, in short, in a neurosis."Woman in Europe" (1927) In CW 10: Civilization in Transition. P.245</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> As the animus is partial to argument, he can best be seen at work in disputes where both parties know they are right. Men can argue in a very womanish way, too, when they are anima - possessed and have thus been transformed into the animus of their own anima.Aion (1951). CW 9, Part II: P.29 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight).Aion (1951). CW 9, Part II: P.338.30 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div></div></span></h3><div class="post-header" style="color: #666666; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 1.6; margin-bottom: 1.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px;"><div class="post-header-line-1"></div></div><div class="post-body entry-content" id="post-body-7526753884747621836" style="color: #666666; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 1.4; width: 530px;"><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The whole nature of man presupposes woman, both physically and spiritually. His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates etc.."Two Essays in Analytical Psychology" In CW 7: P. 188 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The more remote and unreal the personal mother is, the more deeply will the son's yearning for her clutch at his soul, awakening that primordial and eternal image of the mother for whose sake everything that embraces, protects, nourishes, and helps assumes maternal form, from the Alma Mater of the university ot the personification of cities, countries, sciences and ideals"Paracelsus as a Spiritual Phenomenon" (1942) In CW 13: Alchemical Studies P.47</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents-the "god"father and "god"-mother of the newborn child-so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity."Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">What can a man say about woman, his own opposite? I mean of course something sensible, that is outside the sexual program, free of resentment, illusion, and theory. Where is the man to be found capable of such superiority? Woman always stands just where the man's shadow falls, so that he is only too liable to confuse the two. Then, when he tries to repair this misunderstanding, he overvalues her and believes her the most desirable thing in the world."Women In Europe" (1927). In CW 10: Civilization in Transition. P. 236 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The overdevelopment of the maternal instinct is identical with that well-known image of the mother which has been glorified in all ages and all tongues. This is the motherlove which is one of the most moving and unforgettable memories of our lives, the mysterious root of all growth and change; the love that means homecoming, shelter, and the long silence from which everything begins and in which everything ends. Intimately known and yet strange like Nature, lovingly tender and yet cruel like fate, 'oyous and untiring giver of life-mater dolorosa and mute implacable portal that closes upon the dead. Mother is motherlove, my experience and my secret. Why risk saying too much, too much that is false and inadequate and beside the point, about that human being who was our mother, the accidental carrier of that great experience which includes herself and myself and all mankind, and indeed the whole of created nature, the experience of life whose children we are? The attempt to say these things has always been made, and probably always will be; but a sensitive person cannot in all fairness load that enormous burden of meaning, responsibility, duty, heaven and hell, on to the shoulders of one frail and fallible human being-so deserving of love, indulgence, understanding, and forgiveness-who was our mother. He knows that the mother carries for us that inborn image of the mater nature and mater spiritualis, of the totality of life of which we are a small and helpless part."Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Since [in the Middle Ages] the psychic relation to woman was expressed in the collective worship of Mary, the image of woman lost a value to which human beings had a natural right. This value could find its natural expression only through individual choice, and it sank into the unconscious when the individual form of expression was replaced by a collective one. In the unconscious the image of woman received an energy charge that activated the archaic and infantile dominants. And since all unconscious contents, when activated by dissociated libido, are projected upon the external object, the devaluation of the real woman was compensated by daemonic features. She no longer appeared as an object of love, but as a persecutor or witch. The consequence of increasing Mariolatry was the witch hunt,.that indelible blot on the later Middle Ages.Psychological Types (1921), CW 6. P.344</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions.The Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical Studies. P. 60</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Eros is a superhuman power which, like nature herself, allows itself to be conquered and exploited as though it were impotent. But triumph over nature is dearly paid for. Nature requires no explanations of principle, but asks only for tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima said to Socrates. We shall never get the better of him, or only to our own hurt. He is not the whole of our inward nature, though he is at least one of its essential aspects.Two Essays on Analytical Psychology, CW 7 (1957). "On the Psychology of the Unconscious" P.32f </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i.e., the anima projected on to the world."A Study in the Process of Individuation" (1934) In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 559 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The persona, the ideal picture of a man as he should be, is inwardly compensated by feminine weakness, and as the individual outwardly plays the strong man, so he becomes inwardly a woman, i.e., the anima, for it is the anima that reacts to the persona. But because the inner world is dark and invisible to the extraverted consciousness, and because a man is all the less capable of conceiving his weaknesses the more he is identified with the persona, the persona's counterpart, the anima, remains completely in the dark and is at once projected, so that our hero comes under the heel of his wife's slipper. If this results in a considerable increase of her power, she will acquit herself none too well. She becomes inferior, thus providing her husband with the welcome proof that it is not he, the hero, who is inferior in private, but his wife. In return the wife can cherish the illusion, so attractive to many, that at least she has married a hero, unperturbed by her own uselessness. This little game of illusion is often taken to be the whole meaning of life.Two Essays on Analytical Psychology, CW 7 (1957). "The Relations between the Ego and the Unconscious" P.309 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos."Woman in Europe" (1927). In CW 10: Civilization in Transition. P.254 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Whereas logic and objectivity are usually the predominant features of a man's outer attitude, or are at least regarded as ideals, in the case of a woman it is feeling. But in the soul it is the other way round: inwardly it is the man who feels, and the woman who reflects. Hence a man's greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a woman. However much a victim of social circumstances a woman may be, as a prostitute for instance, a man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices.Psychological Types (1921). CW 6. P.805 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The woman who fights against her father still has the possibility of leading an instinctive, feminine existence, because she rejects only what is alien to her. But when she fights against the mother she may, at the risk of injury to her instincts, attain to greater consciousness, because in repudiating the mother she repudiates all that is obscure, instinctive, ambiguous, and unconscious in her own nature."Psychological Aspects of the Mother Archetype" (1939). In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 186 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Every father is given the opportunity to corrupt his daughter's nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations.Mysterium Coniunctionis (1955) CW 14: P. 232 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">It is a woman's outstanding characteristic that she can do anything for the love of a man. But those women who can achieve something important for the love of a thing are most exceptional, because this does not really agree with their nature. Love for a thing is a man's prerogative. But since masculine and feminine elements are united in our human nature, a man can live in the feminine part of himself, I and a woman in her masculine part. None the less the feminine element in man is only something in the background, as is the masculine element in woman. If one lives out the opposite sex in oneself one is living in one's own background, and one's real individuality suffers. A man should live as a man and a woman as a woman."Woman in Europe" (1927) In CW 10: Civilization in Transition. P. 243</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> Unconscious assumptions or opinions are the worst enemy of woman; they can even grow into a positively demonic passion that exasperates and disgusts men, and does the woman herself the greatest injury by gradually smothering the charm and meaning of her femininity and driving it into the background. Such a development naturally ends in profound psychological disunion, in short, in a neurosis."Woman in Europe" (1927) In CW 10: Civilization in Transition. P.245</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> As the animus is partial to argument, he can best be seen at work in disputes where both parties know they are right. Men can argue in a very womanish way, too, when they are anima - possessed and have thus been transformed into the animus of their own anima.Aion (1951). CW 9, Part II: P.29 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight).Aion (1951). CW 9, Part II: P.338.30 </div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div><div style="color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 16px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><br />
</div></div>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com5tag:blogger.com,1999:blog-8133421530012902892.post-26352119715755036392011-07-11T22:58:00.000-07:002011-07-11T22:58:42.591-07:00Carl Jung, part 1: Taking inner life seriously<span class="Apple-style-span" style="border-collapse: collapse; color: #333333; font-family: arial, sans-serif; font-size: 12px; line-height: 15px;"></span><br />
<div id="header" style="background-color: white; background-repeat: no-repeat no-repeat; border-collapse: collapse; color: inherit; font-size: 1em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 8px;"><div id="zones-nav" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; clear: both; display: block; font-family: georgia, serif; font-size: 1.333em; font-weight: normal; line-height: 1; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 6px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 940px;"><div class="crumb-wrapper" style="background-color: #ededed; background-repeat: no-repeat no-repeat; border-bottom-color: rgb(255, 255, 255); border-bottom-style: solid; border-bottom-width: 10px; border-collapse: collapse; clear: both; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 940px;"><span class="Apple-style-span" style="color: white;"><br />
</span></div></div></div><div id="box" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; clear: left; float: left; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 620px;"><div id="article-header" style="background-color: white; background-repeat: no-repeat no-repeat; border-bottom-color: rgb(0, 97, 166); border-collapse: collapse; border-left-color: rgb(0, 97, 166); border-right-color: rgb(0, 97, 166); border-top-color: rgb(0, 97, 166); clear: left; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; min-height: 68px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; position: relative;"><div id="main-article-info" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; float: left; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 460px;"><div class="stand-first-alone" id="stand-first" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #666666; font-family: arial, sans-serif; font-size: 1.333em; line-height: 1.25; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 34px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 460px;">Achieving the right balance between what Jung called the ego and self is central to his theory of personality development</div></div><ul class="share-links" id="content-actions" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; float: right; list-style-type: none; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 2px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 140px;"><li class="share-links" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><ul style="background-repeat: no-repeat no-repeat; border-collapse: collapse; list-style-type: none; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><li class="full-line tweet tweet_button" style="background-repeat: no-repeat no-repeat; border-bottom-style: none !important; border-collapse: collapse; border-color: initial !important; border-color: initial !important; border-left-style: none !important; border-right-style: none !important; border-top-style: none !important; border-width: initial !important; border-width: initial !important; clear: left; float: none; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"> </li>
</ul></li>
</ul></div><div id="content" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; float: left; font-size: 1.166em; line-height: 1.357; margin-bottom: 10px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 460px;"><ul class="article-attributes" style="background-repeat: no-repeat no-repeat; border-bottom-color: rgb(0, 97, 166); border-bottom-style: solid; border-bottom-width: 1px; border-collapse: collapse; border-left-color: rgb(0, 97, 166); border-right-color: rgb(0, 97, 166); border-top-color: rgb(0, 97, 166); border-top-style: solid; border-top-width: 1px; font-size: 12px; line-height: 1.25; list-style-type: none; margin-bottom: 10px; margin-left: 0px; margin-right: 0px; margin-top: 0px; min-height: 66px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 12px; padding-left: 0px; padding-right: 0px; padding-top: 2px; position: relative;"><li style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.guardian.co.uk/profile/markvernon" rel="author" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><img alt="Mark Vernon" class="contributor-pic-small" height="60" src="http://static.guim.co.uk/sys-images/Guardian/Pix/pictures/2008/06/02/mark_vernon_140x140.jpg" style="background-repeat: no-repeat no-repeat; border-bottom-style: none; border-collapse: collapse; border-color: initial; border-left-style: none; border-right-style: none; border-top-style: none; border-width: initial; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Contributor picture" width="60" /></a></li>
<li id="contrib-shift" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-weight: normal; left: 70px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; position: absolute; top: 5px;"><ul style="background-repeat: no-repeat no-repeat; border-collapse: collapse; list-style-type: none; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><li class="byline" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; display: block; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a class="contributor" href="http://www.guardian.co.uk/profile/markvernon" rel="author" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; font-weight: bold; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">Mark Vernon</a></li>
<li class="publication" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.guardian.co.uk/" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">guardian.co.uk</a>, <time datetime="2011-05-30T11:00BST" pubdate="" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Monday 30 May 2011 11.00 BST</time></li>
<li class="history" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; display: block; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a class="rollover history-link" href="http://www.guardian.co.uk/commentisfree/belief/2011/may/30/carl-jung-ego-self#history-link-box" id="history-link-byline" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">Article history</a></li>
</ul></li>
</ul><div data-global-auto-refresh-switch="on" id="article-wrapper" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; position: relative;"><div id="main-content-picture" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; display: block; margin-bottom: 14px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><img alt="Carl G. Jung" height="276" src="http://static.guim.co.uk/sys-images/Guardian/Pix/pictures/2011/5/30/1306742846608/Carl-G.-Jung-007.jpg" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" width="460" /><div class="caption" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #666666; display: block; font-size: 12px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">As a child, Carl Jung believed he had two personalities, which he later identified as the ego and the self. Photograph: Dmitri Kessel/Time Life Pictures/Getty Images</div></div><div id="article-body-blocks" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">If you have ever thought of yourself as an introvert or extrovert; if you've ever deployed the notions of the archetypal or collective unconscious; if you've ever loved or loathed the new age; if you have ever done a Myers-Briggs personality or spirituality test; if you've ever been in counselling and sat opposite your therapist rather than lain on the couch – in all these cases, there's one man you can thank: Carl Gustav Jung.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The Swiss psychologist was born in 1875 and died on 6 June 1961, 50 years ago next week. His father was a village pastor. His grandfather – also Carl Gustav – was a physician and rector of Basel University. He was also rumoured to be an illegitimate son of Goethe, a myth Carl Gustav junior enjoyed, not least when he grew disappointed with his father's doubt-ridden Protestantism. Jung felt "a most vehement pity" for his father, and "saw how hopelessly he was entrapped by the church and its theological teaching", as he wrote in his autobiographical book,<a href="http://en.wikipedia.org/wiki/Memories,_Dreams,_Reflections" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="Wikipedia: Memories, Dreams, Reflections">Memories, Dreams, Reflections</a>.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung's mother was a more powerful figure, though she seems to have had a split personality. On the surface she came across as a conventional pastor's wife, but she was "unreliable", as Jung put it. She suffered from breakdowns. And, differently again, she would occasionally speak with a voice of authority that seemed not to be her own. When Jung's father died, she spoke to her son like an oracle, declaring: "He died in time for you."</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">In short, his childhood was disturbed, and he developed a schizoid personality, becoming withdrawn and aloof. In fact, he came to think that he had two personalities, which he named No 1 and No 2.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">No 1 was the child of his parents and times. No 2, though, was a timeless individual, "having no definable character at all – born, living, dead, everything in one, a total vision of life". (At school, his peers seem to have picked this up, as his nickname was "Father Abraham".)</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung was perhaps not so unusual, as many children indulge similar internal fantasies. Where Jung differed was in taking his inner life seriously. "I have always tried to make room for anything that wanted to come from within," he noted. Later he renamed and generalised No 1 and No 2, calling them the ego and the self. Achieving the right balance between the two aspects of the psyche is central to his theory of personality development, called individuation.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung finally came into his own at university. He proved himself a brilliant student, developing "a tremendous appetite on all fronts", graduating in medicine and natural science in double-quick time. His first public paper was entitled On the Limits of the Exact Sciences, in which he questioned an inflexible philosophy of materialism. His doctorate was <a href="http://en.wikisource.org/wiki/On_the_Psychology_and_Pathology_of_So-Called_Occult_Phenomena" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="Wikisource: On the Psychology and Pathology of So-Called Occult Phenomena">On the Psychology and Pathology of So-Called Occult Phenomena</a>, and laid the foundations for two key ideas in his thought. First, that the unconscious contains part-personalities, called complexes. One way in which they can reveal themselves is in occult phenomena. Second, most of the work of personality development is done at the unconscious level.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">He first made a name for himself in the Burghölzli psychiatric hospital in Zürich, working with <a href="http://en.wikipedia.org/wiki/Eugen_Bleuler" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="Wikipedia: Eugen Bleuler">Eugen Bleuler</a>, the doctor who coined the word "schizophrenia". Jung developed the word association test of <a href="http://en.wikipedia.org/wiki/Francis_Galton" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="Wikipedia: Francis Galton">Francis Galton</a>, the cousin of Charles Darwin.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">A patient was read a list of words and asked to respond to each one with the first word that comes into their mind. The response, and the time taken to produce it, is recorded.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Previous research had already demonstrated that prolonged response times indicate that the stimulus word unconsciously troubles the patient. Sometimes, it is possible to identify a group of such words. Jung's contribution was to link these groups with the unconscious part-personalities and show how the test provides a window into the distressed world of the mentally ill. People are not simply mad, he concluded. Rather, there is a method in their madness. In one case, Jung showed that a patient who for 50 years had been fixated on the apparently meaningless task of making illusory shoes, had been abandoned by a lover who was a cobbler.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung was becoming quite well known, with his fame in Zürich prompting the first of several questions that subsequently came to dog his reputation. It concerns his alleged womanising.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">At university, he discovered that he could sway an audience with the force of his character and ingenuity of his ideas. In Zürich, he gave public talks. "Clusters of women formed a phalanx around him before and after each of his lectures," writes Deidre Bair in her seminal<a href="http://amzn.to/kNsYhP" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="biography">biography</a>. Then, a woman called Sabina Spielrein became his patient and, it was rumoured, his lover – perhaps just one of many. Later, he certainly formed a ménage à trois with Toni Wolff, to which his wife Emma only slowly became reconciled. Sleeping with patients is now the unforgivable sin among psychotherapists. Had Jung committed it?</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">After examining the evidence over several chapters, Bair concludes that it is impossible to discover the truth of what happened, though the rumours and speculation appear wildly exaggerated. After all, this was an age in which husbands and wives would greet each other with a chaste shake of the hand, even in private.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung had an electric personality. It is hardly surprising that such charisma was interpreted as erotically unsettlingly.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Further, the phenomenon of patients developing powerful feelings for their therapists – part of what is called transference – was then new. Freud's earliest collaborator, Josef Breuer, dropped the "talking cure" when one of his patients didn't just fall in love with him but developed a phantom pregnancy, naming him as the father. Freud first thought that transference was unhelpful and should be circumvented. Then, he came to believe that it was the cornerstone of psychodynamic therapy because it brings back to life otherwise buried feelings and affections.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">But that brings us to Jung's encounter with the founder of psychoanalysis. We will explore that transformative experience next week.</div></div></div></div></div>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-71940199790946066882011-07-11T22:52:00.000-07:002011-07-11T22:52:26.624-07:00Carl Jung, part 7: The power of acceptance Like the AA movement, Jung believed that acceptance and spiritual interconnectedness were crucial to a person's recovery<span class="Apple-style-span" style="border-collapse: collapse; color: #333333; font-family: arial, sans-serif; font-size: 14px; line-height: 18px;"></span><br />
<div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">In 1931, one of Jung's patients proved stubbornly resistant to therapy. Roland H was an American alcoholic whom he saw for many weeks, possibly a year. But Roland's desire for drink refused to diminish. A year later Roland returned to Zürich still drinking, and Jung concluded that he probably wouldn't be cured through therapy.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">But ever the experimenter, Jung had an idea.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Roland should join the Oxford Group, an evangelical Christian movement that stressed the necessity of total surrender to God. Jung hoped that his patient might undergo a conversion experience, which, as his friend <a href="http://www.guardian.co.uk/commentisfree/belief/2010/nov/08/psychology-religious-conversion" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="guardian: William James, part 4">William James</a> had realised, is a transformative change at depth, brought about by the location of an entirely new source of energy within the unconscious. That might tame the craving.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">It worked. Roland told another apparently hopeless alcoholic, Bill W, about the experience. Bill too was converted, and had a vision of groups of alcoholics inspiring each other to quit. The <a href="http://www.alcoholics-anonymous.org.uk/media/?PageID=93" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="">Society of Alcoholics Anonymous</a> was formed. Today it has more than 2 million members in 150 countries.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">I spoke to a friend of mine who attends meetings of Narcotics Anonymous to understand more about the element of conversion. "It's hugely important," he said.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">His addictions had been fuelled by a surface obsession with career and money, and a deeper anxiety that nothing was right. "It's the first time I'd been prompted seriously to consider something bigger than myself."</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Calling the experience "spiritual" seems accurate too, because a meeting is about more than gaining a circle of supportive friends. "I have friends," my friend remarks, before continuing that the focused intention of a meeting is about something else: their connection to a very powerful force. "I can't picture it, I can't name it," he says, before adding, "I've never given much thought to church." Narcotics Anonymous literature expresses it more formally: "For our group purpose there is but one ultimate authority – a loving God as He may express Himself in our group conscience."</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The result is an overwhelming sense that things will be OK because they are as they are meant to be. Though clean, my friend is not cured, and life can still be difficult. But he has the strength to accept what is, to reach out to others, and to trust life. It is moving to see.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung believed that we are psychosomatic creatures who must attend to matters of the spirit as well as the body. Further, our psyche is not just our own. It is connected to others, both those with whom we visibly interact, and those who have come before us, via the dynamic he called the collective unconscious. Life goes well when these links are open. Flow brings a sense of purpose. Conversely, blockages can lead to ill-health with possibly physical and psychological manifestations. "A psychoneurosis must be understood, ultimately, as the suffering of a soul which has not discovered its meaning," Jung wrote, in an essay wittily entitled "Psychotherapists or the Clergy".</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Other observers of the human condition make similar remarks. Bertrand Russell, who could hardly be different from Jung in terms of his spiritual outlook, nonetheless averred that the happy individual feels himself "part of the stream of life, not a hard separate entity like a billiard ball, which can have no relation with other such entities except that of collision". Such a person knows themselves as a "citizen of the universe".</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Jung preferred overtly religious language – instead of the universe talking of the "soul of the world" or <em style="background-repeat: no-repeat no-repeat; border-collapse: collapse; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">anima mundi</em> – and this was more than a question of taste. He believed spiritual connectedness was fundamental to being human and that, wary of religiosity, modern consciousness was struggling to take it seriously. The default image of secular individuality was, indeed, the billiard ball. Notions such as the stream of life, let alone the soul or the collective unconscious, tend to be treated as poetic fictions, at best, with damaging implications for human wellbeing.</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">But from his earliest days as a psychiatrist, Jung had noticed that "a suitable explanation or a comforting word to the patient can have something like a healing effect". He explained the efficacy as arising from what the doctor conveys, not only what the doctor does. "The doctor's words, to be sure, are 'only' vibrations in the air, yet their special quality is due to a particular psychic state in the doctor." It connects with the other. The patient finds that which "will take possession of him and give meaning and form to … his soul". It's not supernatural but conscious exposure to "a deeper dimension of the real".</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Religious traditions have been the custodians of this source, though Jung thought the crucial aspect was to have a religious attitude to life, rather than a particular faith. Like my friend and the AA movement, he argued that the goal is best thought of not as a cure, but as acceptance. "They came to themselves, they could accept themselves, and thus were reconciled to adverse circumstances and events," he wrote of his patients in his Terry Lectures of 1937. "This is almost like what used to be expressed by saying: He has made his peace with God, he has sacrificed his own will, he has submitted himself to the will of God." It sounds passive, though in reality, such acceptance releases a new zest for life because the individual is no longer struggling alone, and is instead tapping "the meaning that quickens".</div><div style="background-repeat: no-repeat no-repeat; border-collapse: collapse; font-family: arial, sans-serif; margin-bottom: 13px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Just what therapy should provide – cure or acceptance – is still hotly contested. The psychiatrist <a href="http://onlinelibrary.wiley.com/doi/10.1111/1465-5922.00118/abstract" style="background-repeat: no-repeat no-repeat; border-collapse: collapse; color: #005689; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;" title="">Anthony Storr</a> agreed with Jung: "I prefer this interpretation of healing to those advanced by other schools of psychotherapy because I believe that it corresponds more closely to what actually takes place in long-term analytic psychotherapy." The success of the philosophy embodied in the family of organisations that has sprung from the Society of Alcoholics Anonymous must weigh in its favour too.</div>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0tag:blogger.com,1999:blog-8133421530012902892.post-21966613368734422042011-06-13T14:41:00.000-07:002011-06-13T14:41:40.641-07:00Jung and Mandala<table border="0" cellpadding="0" cellspacing="0" style="width: 550px;"><tbody>
<tr align="LEFT" valign="TOP"><td width="500"><div align="CENTER"><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;"><br />
</span></div><span style="font-family: Times New Roman,Times,Times NewRoman;"> Mandala is a graphical representation of the center (the </span><a href="http://www.carl-jung.net/glossary.html#Self" target="_blank"><span style="font-family: Times New Roman,Times,Times NewRoman;">Self</span></a><span style="font-family: Times New Roman,Times,Times NewRoman;"> for Jung). It can appear in dreams and visions or it can be spontaneously created as a work of art. It is present in the cultural and religious representations. </span><br />
<div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;"> </span> </div><table align="LEFT" border="0" cellpadding="0" cellspacing="0" style="width: 162px;"><tbody>
<tr> <td><div align="CENTER"> <table border="0" cellpadding="0" cellspacing="0" style="width: 133px;"><tbody>
<tr> <td><a href="http://www.carl-jung.net/mandala_ex_2.html" target="_blank"><img alt="mandala" border="0" height="99" id="Picture2" src="http://www.carl-jung.net/mandala_2_thmb.jpg" width="133" /></a></td> </tr>
</tbody></table></div><div align="CENTER"><i><span style="color: black; font-family: Times New Roman,Times,Times NewRoman;">Jungian Mandala - click the picture to enlarge</span></i></div></td> </tr>
</tbody></table><span style="font-family: Times New Roman,Times,Times NewRoman;">Examples of mandala can be found in all the ancient cultures. We find it in Christianity under the form of frescos with animal images representing apostles (and the zodiac). The astrologic zodiac and its versions are examples of mandala. Also, in the Indian spiritual practices we find fascinating examples of mandala, with symbols of the local pantheon.</span><br />
<div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;"> In the yoga practices mandala can be a support for meditation or an image that must be internalized through mental absorption. This image organizes the inner energies and forces of the practitioner and puts them in relationship with his ego. </span></div><div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;">Generally speaking a mandala is a geometrical form - a square or a circle - abstract and static, or a vivid image formed of objects and/or beings.</span></div><div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;">In our dreams the mandala indicates the phenomenon of centering the individual psychic in which the ego reconsiders its (dominant) position through the assimilation of the collective unconscious contents (symbols or archetypal images). </span></div><div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;"> In modern dreams mandala can be a sophisticated electronic device - an electronic watch or a sophisticated circular machinery. Often the UFOs seen on the sky are also mandala symbols. </span></div><div align="LEFT"> </div><table align="RIGHT" border="0" cellpadding="0" cellspacing="0" style="width: 150px;"><tbody>
<tr> <td><div align="CENTER"> <table border="0" cellpadding="0" cellspacing="0" style="width: 133px;"><tbody>
<tr> <td><a href="http://www.carl-jung.net/mandala_ex_1.html" target="_blank"><img alt="mandala" border="0" height="109" id="Picture3" src="http://www.carl-jung.net/chr_mandala_thmb.jpg" width="133" /></a></td> </tr>
</tbody></table></div><div align="CENTER"><i><span>Christian Mandala - click the picture to enlarge</span></i></div></td> </tr>
</tbody></table><span style="font-family: Times New Roman,Times,Times NewRoman;">Other mandala images can be circular fountains, parks and their radial alleys, square market places, obelisks, buildings with a circular or square shape, lakes, rivers (radial water networks).</span><br />
<div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;">In the Jungian therapy, which includes the living experience of the collective unconscious contents, the spontaneous drawing of mandalas is used. There are a lot of illustrations that testify this technique practiced by Jung himself.</span></div><div align="LEFT"><span style="font-family: Times New Roman,Times,Times NewRoman;">--<br />
</span></div></td> <td><br />
</td> </tr>
</tbody></table><table border="0" cellpadding="0" cellspacing="0" style="width: 700px;"><tbody>
<tr align="LEFT" valign="TOP"> <td height="27" width="700"><br />
</td> </tr>
<tr align="LEFT" valign="TOP"> <td width="700"><div style="border-top: #FF3300 1px solid;"><div align="RIGHT"><span>© Carl Jung Resources, 2011.</span></div></div></td></tr>
</tbody></table>Anonymoushttp://www.blogger.com/profile/16591784357944806380noreply@blogger.com0