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QUOTE
Carl Gustav Jung (July 26, 1875 – June 6, 1961) was a Swiss psychiatrist and founder of the neopsychoanalytic school of psychology. At university, he was a student of Krafft-Ebing. For a time, Jung was Freud's heir-apparent in the psychoanalytic school. After the publication of Jung's Symbols of Transformation (1912), Jung and Freud endured a painful parting of ways: Jung seemed to feel confined by what he believed was Freud's narrow, reductionistic, and rigid view of libido. Freud held that all libido was at base sexual, while Jung's psychological work continued to explore libido as multiple and often synthetic.


QUOTE
Jungian psychology was geared largely toward the nature of symbolism and the effects of attachment upon the ability of people to live their lives in ignorance of their deeper "symbolic" natures. His ideas center around the understanding that a symbol loses its symbolic power when it is "attached" to a static meaning. The attached, and therefore static meaning renders an amorphous symbol (like the sphere or the ourobouros) to a mere definition; no longer does it have the ability to be active in the mind as a "transformer of consciousness," free to associate with new experiences and thinking. "Symbolic power" transcends and permeates through all conscious thinking.
passingover
Jung was and is very interesting. I've been reading much about him lately and am very impressed.

Here is something else about him:

When he was begining to delve into the subconscious realm of his "self" actively he eventually encountered soemthing that became very significant to him more so than the others he met. It was a wise old man with wings, having horns like a bull and held four keys in his hands. The old man, who sort of looked a bit like the classic image of a wizard - like merlyn in Lord of the Rings - Jung knew as Philemon. Philemon told told him that he could teach Jung things that most are not usually aware of... Philemon became very real to Jung and had many conversations with him, both what we know and what we don't. Philemon became so important that Jung had his name inscribed above the entrance to his retreat home, as well as paintings depicting him.

Jung also did a lot of work with mandalas, which he sort of associated with healing energies. A natural representation of the self. Holding keys to things locked within the subconscious, expressing things that are hidden. And a balancing force, as well. Much of his work with mandalas was in his later years... Jung used and observed mandala imagery when workign with his patients as well...

Regarding Freud, it was quite rocky, but strange. They used to have a friendship, reportedly talking at one time together for nearly a dozen hours straight and exchanging over 300 letters int he course of seven years. But it all reportedly changed one day when Jung was at Freud's home when they once heard a loud knock appearing to come from a bookcase. Accordign to JUng he predicted that another one would soon come and it did... Freud then was shocked at the time. Later Freud chastised him severely talking about how initially he was severely disturbed by it, but later convinced himself that it is wholly implausable and then proceeded to basically mock Jung about it telling him that he looked forward to hearing more about his investigations of the "spook complex" and "delusions"... Freud would also go on to basically place himself as Jung's "father" - "warning him to keep a cool head" - in the way Freud generally was ... sort of implying that Jung was a sensationalist young man subject to Freud's wiser knowledge. Jung then eventially got upset over this and wrote back angrily about it. Eventually they never met again after 1912.

Jung in his works wrote one which summed up Freud, a sort of critique. Among one of the many things he attacked Freud about was his apparent preoccupation with sex in every one of his theories which I beleive Jung labelled as being "juvenile". An example would be Freud's "Leonardo Da Vinci and a Memory of His Childhood" ( http://www.amazon.com/exec/obidos/tg/detai...5395970-4007341 ) where he basically butchers Leonardo's notebooks, makes numerious mistranslations and speculates on leonardo's sexuality and issues such as why he completed so few of the works he started -- linking it things such as his relationship with his mother and early abandonment by his father. Usually this work is often cited as an example of Freud's overconfidence and infatuation with using sexuality and his theories to explain everything regardless of truth.

If someone wants some of Jung's works, I can provide some over time in electronic format. Just let me know.
passingover
lol. er. Gandolf. :)

edit.
mess|ah
Must have been Freud's 'id' coming out?

=P
passingover
QUOTE (mess|ah @ Nov 25 2004, 04:36 PM)
Must have been Freud's 'id' coming out?

=P
*


Yeah, it was definately something. He seemed overall more a very ambitious and forceful man with his theories. Almost like a minister, except instead of preaching religion, he is preaching his theories.

I figured I would share some quotes from Jung about Freud:

QUOTE
Freud was first and foremost a "nerve specialist" int he strictest sense of the word, and every respect he always remained one.  By training he was no psychiatrist, no psychologist, and no philosopher.  In philosophy he lacked even the most rudimentary ellements of education.


QUOTE
The interpretation of dreams is probably Freud's most important work, and at the same time the most open to attack.  For us young psychiatrists it was a fount of illumination, but for our older colleagues it was an object of mockery.


QUOTE
As I said in the beginning, Freud always remained a physician.  For all his interest in other fields, he constantly had the clinical picture of neurosis before his mind's eye -- the very attitude that makes people ill and effectively prevents them from being healthy.  Anyone who has this picture before him always sees the flaw in everything, and however much he may struggle against it, he must always point out what this daemonically obsessive picture compels him to see: the weak spot, the unadmitted wish, the hidden resentment, the secret, illegitimate fulfilment of a wish distorted by the "censor". ...


QUOTE
Frued's psychology moves within the narrow confines of nineteenth-century scientific materialism.  Its philosophical premises were never examined, thanks obviously to the Master's insufficient philosophical equipment.


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Frued's psychological method is and always was a cauterizing agent for diseased and degenerate material, such as is found chiefly in neurotic patients.  It is an instrument to be used by a doctor, and it is dangerous and destructive, or at best ineffective, when applied to the natural expression of life and needs.  A certain rigid one-sidedness in the theory, backed by an often fanatical intolerance, was perhaps an unavoidable neccisity in the early decades of the century.


-- "In memory of Sigmund Freud", Carl Jung. Originally "Sigmund Freud: Ein Nachruf," Sonntagsblatt der Basler Nachrichten, 33:40. (Oct, 1939)

QUOTE
An excellent example of this is his essay on Leonardo da Vinci and the problem of the two mothers.  As a matter of fact, Leonardo did have an illegitimate mother and a stepmother, but in reality the dual-mother problem may be present as a mythological motif even when the two mothers do not really exist.  Mythological heroes very often have two mothers, and for the Pharaohs this mythological custom was actually de rigueur.  But Freud stops short at the scurrilous fact; he contents himself with the idea that naturally something unpleasant or negative is concealed in the situation."
Pustulant Hair
Interesting posts.
passingover
QUOTE
Although there is no way to marshal valid proof of continuance of the soul after death, there are nevertheless experiences which makes us thoughtful.  I take them as hints, and do not presume to ascribe them the significance of insights.

One night I lay awake thinking of the sudden death of a friend whose funeral had taken place the day before.  I was deeply concerned.  Suddenly I felt he was in the room.  It seemed to me that he stood at the foot of my bed and was asking me to go with him.  I did not have the feeling of an apparation; rather, it was an inner visual image of him, which I explained to myself as a fantasy.  But in all honesty I had to ask myself, "Do I have any proof that this is a fantasy?  Suppose it is not a fantasy, suppose my friend is really here and I decided he was only a fantasy--would that be abominable of me?"  Yet I had equally little proof that he stood before me as an appartion.  Then I said to myself, "Proof is neither here nor there!  Instead of explaining him as a fantasy, I might just as well give him the benefit of the doubt and for experiment's sake credit him with reality."  The moment I had that thought, he went to the door and beckoned me to follow him.  So I was going to have to play along with him!  That was something I hadn't bargained for.  I had to repeat my argument to myself once more.  Only then did I follow him in my imagination.

He led me out of the house, into the gardern, out to the road, and finally to his house.  (In reality it was several hundred yards away from mine.)  I went in, and he conducted me into his study.  He climbed on a stool and showed me the second shelf from the top.  Then the vision broke off.  I was not acquanted with his library and did not know what books he owned.  Certainly I could never have made out from below the titles of the books he pointed out to me on the second shelf from the top.

This experience seemed to me so curious that next morning I went to his widow and asked whether I could look up something in my friend's library.  Sure enough, there was a stool standing near the bookcase I had seen in my vision, and evenbefore I came closer I could see five books with red bindings.  I stepped up on the stool so as to be able to read the titles.  They were translations of the novels of Emile Zola.  The title of the second read:  "The Legacy of the Dead."  The contents seemed to me of no interest.  Only the title was extremely significant in connection with this experience.


"Memories, dreams, Reflections" by C.G. Jung. Vintage books edition, 1965; Random House, inc.; p.312-313
passingover
QUOTE
While Freud was going on this way, I had a curious sensation.  It was as if my diaphragm were made of itron and becoming red-hot -- a glowing vault.  And at that moment there was such a loud report in the bookcase, which stood right next to us, that we both started up in alarm, fearing the thing was going to topple over on us.  I said to Freud  "There that is an example of a so called catalytic exteriorization phenomenon."

"Oh come," he exclaimed.  "That is sheer bosh."

"It is not," I replied.  "You are mistaken, Herr Professor.  And to prove my point I now predict that in a moment there will  be another such loud report!"  Sure enough, no sooner had I said the words than the same detonation went off in the bookcase. To this day I do not know what gave me this certainty.  But I knew beyond all doubt that the report would come again.  Freud
only stared aghast at me.  I do not know what was in his mind, or what his look meant.  In any case, this incident aroused his mistrust of me, and I had the feeling that I had done something against him.  I never afterward discussed the incident with him.


p.156

QUOTE
April 16, 1909


Dear Friend,

... It is remarkable that on the same evening that I formally adopted you as an eldest so, anoiting you as my sucessor and  crown prince--in partibus infidelium--that then and there you should have divested me of my paternal dignity, and that the divesting seems to have given you as much pleasure as investing your person gave me.  Now I am afraid that I must fall back
again into the role of father toward you in giving you my views on poltergeist phenomena.  I must do this because these things are different from what you would like to think.

I do not deny that your comments and your experiment made a powerful impression upon me.  After your departure I determined  to make some observations, and here are the results.  In my front room there are continual creaking noises, from where the two heavy Egyptian steles rest on the oak boards of the bookcase, so that's obvious. In the second room, where we heard the crash, such noises are very rare.

At first I was inclined to ascribe some meaning to it if the noise we heard so frequently when you were here were never heard again after your departure.  But since then it has happened over and over again, yet never in connection with my thoughts and never when I was considering you or your special problem.  (Not now, either, I add by way of challenge.)  The phenomenom was  soon deprived of all significance for me by something else.  My credulity, or at least my readiness to beleive, vanished along with the spell of your personal presence; once again for various inner reasons, it seems to me wholly implaussible that anything of the sort should occur.  The furniture stands before me spiritless and dead, like nature silent and godless before the poet after the passing of the gods of Greece.

[...]

With cordial regards to yourself,
your wife and children,
Yours,
Freud.


p.362


QUOTE
June 15, 1911

... In matters of occultism I have become humble ever since the great lesson I recieved from Ferenczi's experiences.  I  promise to believe everything that can be made to seem the least bit reasonable.  As you know, I do not do so gladly.  But my hubris has been shattered.  I should like to have you and F. acting in consonance when one of you is ready to take the perilous step of publication, and I imagine that this would be compatible with complete independence during the progress of the work. . . .

Cordial regards to you and the beautiful house
from your faithful
  Freud


p. 364




QUOTE
Having read about the peat-bog corpses, I recalled them when we were in Bremen, but, being a bit muddled, confused them with the mummies in the lead cellars of the city.  This interest of mine got on Frued's nerves.  "why are you so concerned with these corpses?" he asked me several times.  He was inordinately vexed by the whole thing and during one such conversation, while we were having dinner together, he suddenly fainted.  Afterward he said to me that he was convinced that all this chatter about corpses meant I had death-wishes toward him.  I was more than surprised by this interpretation.  I was alarmed by the intensity of his fantasies--so strong that, obviously, they could cause him to faint.

In similar connection Freud once more suffered a fainting fit in my presence. This was during the Psychoanalytic Congress in Munich in 1912. Someone had turned the conversation to Amenophis IV.  The point was made that as a result of his negative attitude toward his father he had destroyed his father's cartouches on the steles, and that at the back of his great creation
of a monotheistic religion there lurked a father complex.  This sort of thing irritated me, and I attempted to argue that Amenophishad been a crative and profoundly religious person whose acts could not be explained by personal resistances toward his father.  Ont he contray, I said, he had been directed only against the name of the god Amon, which he had everywhere annihilated; it was also chisled out of the cartouches of his father Amon-hotep.

[...]

Yet they, I pointed out, had inaugurated neither a new style nor a new religion.

At that moment Frued slid off his chair in a faint. Everyone clustered helplessly around him.  I picked him up, carried him into the next room, and laid him on a sofa.  As I was carrying him, he came to, and I shall never forget the look he cast at me.  In his weakness he looked at me as if I were his father.  Whatever other causes may have contributed to this faint--the fantasy of father-murder was common to both cases.

At that time Freud frequently made allusions indicating that he regarded me as his succesor.  These hints were embarassing to me, for I knew that I would never be able to uphold his views properly, that is to say, as he intended.  On the other hand I had not yet succeeded in working out my criticisms in such a manner that would carry any weight with him, and my respect for him was too great for me to force him to finally come to grips with my own ideas.  I was by no means charmed by the thought of being burdened, virtually over my own head, with the leadership of a party.  In the first place that sort of thing was  not in my nature; in the second place I could not sacrafice my intellectual independence; and in third place such luster was
highly unwelcome to me since it would only deflect me from my real aims.  I was concerned with investigating truth, not with questions of personal prestige.


p.157


"Memories, dreams, Reflections" by C.G. Jung. Vintage books edition, 1965; Random House, inc.;


It is interesting to see the emotion behind these events with Jung and Freud.. Particularly the poltergeist incident and how Frued reacted to it at first, then over the next few years his gradual changing and somewhat openness to being open to occultic influences.

From reading Jung, he dismisses Freud's belief that Jung had a "death wish" for him as being a fantasy. But from reading Jung's own words and how he sees experiences asnd views them, I think the belief that Freud was trying to be "like a father to him" deeply disturbed him on a subconscious level.

In the event with the bookcase -- the so called poltergeist -- it is noteworthy that Freud talks about it being the very same day that he tried to formally "make Jung his sucessor" and how he found this ironic that such an event occured to distance them. Freud felt Jung turned this into an issue to distance himself from him.

Jung's occultic background and his experiences speak for themselves in showing that Jung had psychic talents and abilities that made themselves known. From reading these passages and seeing the feelign that is existing between them, I almost wonder if the instance of the poltergeist occurance came from Jung himself as something he manifested (uncontrolled) as a response to being made deeply nervous and troubled by Freud trying to act like a father and make him his successor. Jung details about he felt about this - given that the two men were great friends and how Jung sort of had to "hold back" this may have "stirred the waters" to bring forth such an occurance.

In a way the poltereist could have also been a sort of wish fullfillment. The great disparity between Jungs often immaterial ways of looking at things and Freud's materialism (Jung talks on and on about this being something in Frued) ... in a way saying "I'll show this guy". to try to open up his friend a bit.

Then to support this there is the cases of Freud fainting upon the discussions of father-related situations. Something that Freud and Jung both had an understanding, though differing views between them, about. In fact, Jung's speech against the father complex sort of shows the emotion inherent in it, perhaps his relationship with Freud was much of the reason that made him predisposed to strike out and be irritated about it in the first place.

We see that Frued faints in two instances like this in the presence of Jung. Jung discusses how Freud openly told him that he believed Jung had a death wish against him. Jung dismissed it entirely. And stated that he believed this belief was what caused Freud at ,least partially to faint in the first place.

But there is nother view that Jung either did not consider or else did not wish to be open about. That perhaps his emotional charge (which was very strong from the instances, anyone can see) in relation to Freud and his inner resentment of him and resistance may have caused some or all of these instances to occur as a sort of psychic manifestation or defense.

You can see in Freud's interpretation of Jung predicting the "report from the bookcase" that Freud thought Jung took great pleasure in this. In fact, Freud explicitly talks about how ironic he finds it that Jung took pleasure in this when it felt to him (freud) that he was sort of doing Jung a favor. Also in the instance where Jung is picking up Freud after fainting and placing him on the couch, in his own words, he interprets Freud's look as him looking at Jung "like he was his father". This shows what was deeply in Jung's mind at the time.

At the very least from reading and feeling things, you also sort of get the feeling that Freud was threatened by Jung somewhat and sort of scared of him. His reaction to Jung's occultic studies at times shows hidden openess. In a few cases such as where he discusses probability relating to the number 61 (he even admits writing down all the times he sees this number for a time, so deeply is it in his mind) and how he felt that it might mean that he would die at age 61, there is almost the sense that Freud sort of believed Jung but was hiding it.... not wishing to talk about it. Like he was kind of asking Jung of confirm or deny whether he would really die and this age. In a way asking for help. You kind of see this in Freud's letters to Jung at times despite how hard he hides it behind a mask.

I wonder if Jung ever considered the possibility of soem of the things occuring of this sort being related to manifestations relating to himself. Given his background and intelligence I find it hard to doubt, but I wonder if emotionally he would have considered it or would have been able to openly say anything.

Before looking into this, I sort of resented Freud as being a pompous materialist with his own agendas differiing from the drive for truth (mucha s Jung saw him at times). But now I sort of feel sorry for him and empathize. He had his ways that he could not really change easily, and so much on his shoulders. Also that his instincts about Jung may have been somewhat right, I find fascinating and have to respect him for that., in addition to feel for him due to any negative influences that Jung may have accidently thrown upon them.

It would be interesting to have more of their interactions over years.
passingover
QUOTE
At the beginning of 1944 I broke my foot and this misadventure was followed by a heart attack.  In a state of unconsciousness I experienced deliriums and visions which must have begun when I hung on the edge of death and was being given oxygen and camphor injections.  The images were so tremendous that I myself concluded I was close to death.

[...]

It seemed to me that I was high up in space.  Far below I saw the globe of the earth, bathed in a gloriously blue light.  I saw the deep blue sea and the continents. [...] My field of vision did not include the whole earth, but its global shape was plainly distinguishable and its outline shone with a silvery gleam through that wonderful blue light. 

[... many paragraphs deleted ... ]

From below, from the direction of Europe, an image floated up.  It was my doctor, Dr H. -- or rather, his likeness -- framed by a golden chain or golden laurel wreath.  I knew at once:  "Aha, this is my doctor, of course, the one who has been treating me.  But now he is coming in hios primal form, as a basileus of Kos, [...]

Presumably I too was in my primal form, though this was something I did not observe but simply took for granted.  As he stood before me a mute exchange of though took place between us.  Dr. H. had been delegated by the earth to deliver a message to me, to tell me that there was a protest against my lgoing away.  I had no right to leave the earth and must return.  The moment I hard that, the vision ceased.

[...]

(added: vision is over at this point)

I felt violent resistence to my doctor because he had brought me back to life.  At the same time, I was worried about him.  "His life is in danger, for heaven's sake!  He has appeared to me in his primal form!  When anybody attains this form it means he is going to die, for already he belongs top the "greater company!"

Suddenly the terrifying thought came to me that Dr. H. would have to die in my stead.  I tried my best to talk to him about it but he did not understand me.  Then I became angry with him. [...]

My wife reproved me for being so unfriendly to him.  She was right; but at the time I was angry with him for refusing to speak of all that had passed between us in my vision.  "Damn it all, he ought to watch his step.  He has no right to be so reckless!  I want to tell him to take care of himself."  I was firmly convinced that his life was in jeopardy.

In actual fact I was his last patient.  On April 4, 1944--I still remember the exact date--I was allowed to sit up on the edge of my bed for the first time since the begininng of my illness, and on this same day Dr H took to his bed and did not leave it again.  I heard that he was having attacks of fever.  Soon afterward he died of septicemia.


p.292

QUOTE
Around five o'clock in the afternoon on Sunday the front doorbell began ringing frantically. [..] Everyone immediately looked to see who was there, but there was no one in sight.  I was sitting near the doorbell, and not only heard but saw it moving.  We all simply stared at one another.  The atmosphere was thick, believe me!  Then I knew something had to happen.  The whole house was filled as if there were a crowd present, crammed full of spirits.  They were packed deep right up to the door, and the air was so thick it was scarcely possible to breath.  As for myself, I was all a-quiver witht he question: "For God's sake, what in the world is this?"   Then they cried out in chorus, "We have come back from Jurusalem where we found not what we sought."  That is the begginning of the Septem Sermones."


p.191

QUOTE
Jung allowed Septum Sermones ad Mortuos (Seven Sermons to the dead) to be published as a booklet.  He occaisionally gave copies to friends; it was never obtainable at bookstores.  Later he described it as a sin of his youth and regretted it.

[...]

They convey an impression, if only a fragmentary one,  of what Jung went through in the years 1913-1917, and of what he was bringing to birth.

[...]

Jung consented to the publication of Seven Sermons in his memoirs only hesitantly and only "for the sake of honesty."  He never disclosed the key to the anagram at the end of the book.


QUOTE
Septum Sermones ad Mortuos (1916)

Sermo I

The dead came back from Jerusalem, where they found not what they sought.  They prayed me let them in and besought my word, and thus I began teaching.

Harken:  I begin with nothingness.  Nothingness is the same as fullness.  In infinity full is no better than empty.  Nothingness is both empty and full.  As wellmight ye say anything of nothingness, as for instance, white is it, or black, or again, it is not, or it.  A thing that is eternal hath no qualities which would distinguish him as soemthing distinct from the pleroma.

[....]


p. 379


"Memories, dreams, Reflections" by C.G. Jung. Vintage books edition, 1965; Random House, inc.;
passingover
Anima and Animus ("soul" )

QUOTE
The Anima is the personification of all feminine psychological tendencies within a man, the archetypal feminine symbolism within a man's unconscious. The Animus is the personification of all masculine psychological tendencies within a woman, the archetypal masculine symbolism within a woman's unconscious.

The anima and animus draw their power especially from the collective unconscious, but they are also conditioned by a person's individual experiences. They therefore have three components:

Symbolism in Dreams and Narratives: a peer figure of the opposite sex to the ego-bearer to whom he/she has a strong and compelling tie or bond (often a lover, brother/sister, soul-mate). Jung said that the animus is more likely to be personified by multiple male figures, while the anima is frequently a single female.

Anima Projection: The unindividuated man identifies with those personal qualities that are symbolically masculine; he develops these potentialities and to some extent integrates their unconcious influences into his conscious personality. However, he does not recognize qualities that are symbolically feminine as part of his own personality but rather projects them onto women. He will project his anima—those particular characteristics and potentialities that are significant components of his personal unconscious and therefore carry a special emotional charge—onto a few women for whom he will then feel a strong and compelling emotion (usually positive but occasionally negative). Infatuation (an instant, powerful attraction for a woman about whom he knows little) is one of the signs of anima projection, as is a compulsive possessiveness.


http://www.mythsdreamssymbols.com/animaanimus2.html


QUOTE
Anima and Animus

The Anima and Animus are aspects of the psyche that carry one's image of the opposite sex. To Jung, we all incorporate both masculinity and femininity, reflecting the minority gene structure within each human being. The unconscious feminine part of the male is the anima, and the unconscious masculine part of the woman is the animus. In dreams, these contrasexual 'inner figures' possess the power and influence of autonomous complexes, and, as archetypal forces, have their source in the collective unconscious.

In writing about the anima, Jung states that 'every man carried within him the eternal image of woman, not the image of this or that particular woman, but a definite feminine image. This image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or archetype of all the ancestral experiences of the female, a deposit of all the impressions ever made by woman1.' Having a collective (archetypal) image of a man or woman in the unconscious mind therefore helps the person to apprehend the nature of the opposite sex, both in the outer world and within one's own psyche.

As feminine psychological tendencies, the anima can manifest as vague feelings and moods, prophetic hunches, receptiveness to the irrational, capacity for personal love, feeling for nature, as well as facilitating relation to the unconscious. In its individual manifestation, the character of a man's anima is as a rule shaped by his mother. If his mother had a negative influence, his anima will often express itself in irritable, depressed moods, uncertainty, passivity, insecurity and touchiness. Dark 'anima moods' can therefore infect his life, taking on a sad and oppressive aspect.

Myths and legends abound with examples of dark anima figures, the so-called femme fatale. The German Lorelei, for instance, are water spirits or nymphs whose singing lures men to their death. In the Odyssey, Odysseus is warned by the enchantress Circe to ignore the Siren's call that would so enrapture the hearer that all earthly tasks would be forgotten. Such elemental, entrancing creatures would lure men away from reality, symbolising the illusionary, destructive aspect of the anima. The anima may take the form of erotic fantasy. Men may be driven to watch striptease shows or daydream over pornographic material. This becomes compulsive only when a man fails to cultivate his feeling relationships - when his feeling attitude remains under-developed and immature. It is also the presence of the anima that causes a man to fall suddenly in love when he sees a woman and knows instantly that this is 'she', the man feeling as if he has known this woman intimately for all time.


http://www.bbc.co.uk/dna/h2g2/A653438 (Excellent article!)


Negative aspects of the anima

QUOTE
At first it was the neagative aspect of the anima that most impressed me.  I felt a little awed by her.  It was like the feeling of an invisible presence in the room. THen a new idea came to me: in putting down all this material for analysis I was in effect writing letters to the anima, that is, to a part of myself with a different viewpoint than my conscious one.  I got remarks of an unusual and unexoected character.  I was like a patient in analysis with a ghost and a woman! 

[...]

What the anima said seemed to me full of deep cunning.  If I had taken these fantasies of the unconscious as art, they would have carried no more conviction than visual perceptions, as if I were watching a movie.  I would have felt no moral obligation toward them.  The anima might have then easily seduced me into believeing that I was a misunderstood artist, and that my so-called artistic nature gave me the right to neglect reality.  If I had followed her voice, she would in all probability  said to me one day "Do you imagine the nonsense you're engaged in is really art?  Not a bit."  Thus the insinuations of the anima, the mouthpiece of the unconscious, can utterly destroy a man.  In the final analysis the decisive factor is always consciousness, which can understand the manifestations of the unconscious and take up a position toward them.


Positive aspects of the anima

QUOTE
But the anima has a positive aspect as well.  It is she who communicates the images of the unconscious to the conscious mind, and that is what I chiefly value her for.  For decades I always turned to the anima when I felt that my emotional behavior was disturbed, and that something had been constellated in the unconscious.  I would then ask the anima:  "Now what are you up to? What do you see? I should like to know."  As soon as the image was there, the unrest or the sense of oppression vanished.



"Memories, dreams, Reflections" by C.G. Jung. Vintage books edition, 1965; Random House, inc.;



Commentry on "grounding" when working with "fantasies"

QUOTE
Particularly at this time, when I was working on the fantasies, I needed a point of support in "this world," and I may say that my family and my professional workwere that to me.  It was most essential for me to have a normal life in the real world as a counterpoise to that strange inner world.  My family and my profession remained the base to which I could always return, assuring me that I was an actually existing, ordinary person.  The unconscious contents could have driven me out of my wits.  But my family, and the knowledge:  I have a medical diploma from a Swiss university, I must help patients, I have a wife and five children, I live at 228 Seestrasse in Kusnacht--these were actualities which made demands upon me and proved to me again and again that I really existed, that I was not a blank page whirling about in the winds of the spirit, like Nietzsche.



More quotes from Jung on the Anima:

http://psikoloji.fisek.com.tr/jung/anima.htm


Interesting commentary and quotes on the Anima and Animus in a more spiritual way:

http://www.bemyastrologer.com/anima_meets_...html#darkanimus
passingover
Real Gem quotes from Jung:

[ consciousness within the unconscious? Not such a clear cut thing. ]

QUOTE
There are dreams and visions of such an impressive character that some people refuse to admit that they could have originated in an unconscious psyche.  They prefer to assume that such a phenomenon derive from a sort of superconsciousness".  Such people make a distinction between a quasi-physiological on instinctive unconscious and a psychic sphere or layer "above" consciousness, which they style the "superconscious."

As a matter of fact, this psyche, which in Indian Philosophy is called the "higher" consciousness, corresponds to what we in the west call "unconscious."  Certain dreams, visions, and mystical experiences do, however, suggest the existence of a consciousness in the unconscious.  But, if we assume a consciousness in the unconscious, we are at once faced with the difficulty that no consciousness can exist without a subject, that is an ego to which contents are related.  Consciousness needs a centre, an ego to which soemthing is conscious.  We know of no other kind of consciousness, nor can we imagine a consciousness without an ego.  There can be no consciousness when there is no one to say "I am conscious".


[and even with speech like this Jung was still often denounced as mystic with no applicablility in science about such matters. ]

QUOTE
It is unprofitable to speculate about things we cannot know.  I therefore refrain from making assertions that go beyond the bounds of science.  It was never possible for me to discover the unconscious in anything like a personality conmparable to the ego.  But athough a "second ego" cannot be discovered (except in rare cases of dual personality), the manifestations of the unconscious do at least show traces of personalities. [...]



"The Archetypes and the Collective Unconscious" Translated by R.F.C Hull; Author: CG Jung; [The collective works of c.g jung V. 9, part I] ISBN 0-691-01833-2 (pb) or 0-691-09761-5 (hard)


The superconscious, I believe in. I see it in symbology - one that I know of - as the tower. Especially the tower which climbs to the heavens or higher than anything else. This associates with the idea of the biblical tower of babel or what they made it into. The tower reaches to "God" (perfection, unity, connectiveness) or whereby man becomes as a god (depending on how you look at it). When you see the tower symbolism combined with school symbolism, it might also be a dead giveaway to this. Because it throws a loose association with "learning" and wisdom upon the tower symbology. I notice Cayce spoke of the tower association with the superconscious as well.

I have noticed personal associations with the symbology of the tower throught my life which would reflect my attitudes and beliefs towards this idea. Even though consciously I did not understand. For example, during a certain time when younger - the tower was something I was motivated to destroy (etc) . Because of the way that I was....it was my religious beliefs and such coupled with dogmatic influences (and things such as fear) which brought this. But recently within the last few years the tower became tied with symbols of worship and such, something revered. For example the tower would be surrounded by incense and people would walk in and out of it. Always being the cause of great wonder as well. I notice that my attitude abotu the tower then linked with my outlook and reaction to certain things at the time. Has anyone else noticed this with them? Again, I saw it with cayce... and a few others. But I woner if it is near universal among humans?

It is interesting how powerful symbology can be and how much it appears to resonate. Sorry, I don't know why I got triggered to talk so much of the tower when seeing the superconscious. The message was supposed to be about Jung. My appologies. But It does fit to my soemtimes rather warped mind... lol I really cannot help but make the association though you see.
Batman
jung is the most enlightened phychologist i know of. fuck freud and his stubborn cocaine prescriptions. wish i wasn't so lazy and actually had a read a decent amount of freud, but oh well. smart guy from what little i know of him.
passingover
QUOTE
jung is the most enlightened phychologist i know of. fuck freud and his stubborn cocaine prescriptions. wish i wasn't so lazy and actually had a read a decent amount of freud, but oh well. smart guy from what little i know of him.


I think you intend to mean that you wish you would have read more of Jung? Yes, I wish I heard of him before I did and that I actually paid attention more earlieir when he was brought to my attention. He is extremely helpful and insightful. However the amount of his works out there is extremely vast. "Memories, dreams, Reflections", his autobiography is a great place to start if you are interested. But it clashes in some areas with his earlier works... it was written when he was an older man.

Freud is more acknowledged and "mainstream" at present. Compared to Jung, I find him to be less helpful, yes, but he was still a genius. Between Freud and Jung together there is probably much more truth than either one alone.

I haven't read many of Freud's works at all. I keep meaning to, but always have other stuff that I feel more compelled to read first. I have heard that during a time when it was one of the in vogue questions of the day he wrote on telepathy and his opinions regarding it. I would find that interesting.

Btw, you know it is wierd, but every time you post, I half expect you to say "I'm batman" as the first two words. lol
passingover
QUOTE
It is a well-known fact that sex is determined by a majority of male or female genes, as the case may be.  But the minority of genes belonging to the other sex does not simply dissappear.  A man therefore has in him a feminine side, an unconscious female figure--a fact of which he is generally unaware.  I may take it as known that I have called this figure the "anima" and its counterpart in a woman the "animus".  In order to not repeat myself, I must refer the reader to the literature.  This figure frequently appears in dreams, where one can observe all the attributes I have mentioned in earlier publications.


(p.284)



QUOTE
The anima and animus live in a world quite different from the world outside--in a world where the pulse of time beats infinitely slowly,where the birth and death of individuals count for little.  No wondertheir nature is strange, so strange that their irruption into consciousness often amounts to a psychosis.  They undoubtedly belong to the material that comes to light in schizophrenia


(p.287)


QUOTE
Conscious and unconscious do not make a whole when one of them is suppressed and injured by the other.  If they must contend, let it at least be a fair fight with equal rights on both sides.  Both are aspects of life.  Consciousness should defend its reason and protect itself, and the chaotic life of the unconscious should be given the chance of having its way too--as much as we can stand.  This means open conflict and open collaboration at once.  That, evidently, is the way human life should be.  It is the old game of hammer and anvil: between them the patient iron is forged into an indestructable whole, an "individual".


(p. 288)

QUOTE
You will naturally ask whether the unconscious possess a centre too.  I would hardly venture to assume that there is in the unconscious a ruling principle analogous tot he ego.  As a matter of fact, everything points to the contrary.  If there were such a centre, we would expect almost regular signs of its existence.  Cases of dual personality would then be frequesnt occurances instead of rare curiousities.  As a rule, unconscious phenomena manifest themselves in fairly chaotic and unsystematic form.


(p. 276)

QUOTE
The intuition of immortality which makes itself felt during the transformation is connected with the peculiar nature of the unconscious.  It is, in a sense, non-spatial and non-temporal.  The empirical proof of this is in the occurance of so-called telepathic phenomena, which are still denied by hyperskeptical critics, although in reality they are much more common than is generally supposed.  The feeling of immortality, it seems to me, has its origin in peculiar feeling of extention in space and time, and I am inclined to regard the deification rites in the mysteries as a projection of this same psychic phenomenon.


(p.142)

"The Archetypes and the Collective Unconscious" Translated by R.F.C Hull; Author: CG Jung; [The collective works of c.g jung V. 9, part I] ISBN 0-691-01833-2 (pb) or 0-691-09761-5 (hard)
eternal_witch
This has been so interesting to read...partly because i'm currently studying psychology and so i have done abit on Jung. biggrin.gif To add a bit of what i have leant in Jung's theories within dreaming..and apologise in advance if i repeat anything already said.... To him dreams had no deliberate disguised meanings but directly reflected the minds current state and therefore the content of dreams include thoughts and memories from the days conscious events and images reflecting our unconscious world. This is why dreams may seem bizzare as the waking conscious mind cannot interpret the language used by the unconscious and this is where Jung believed a therpaist could come in handy so to speak if dealing with an individual suffering a psychological problem.
One of the main differences between Freud and Jung in their theories of dreaming is the fact the Freud emphasised the 'dark and destructive' nature of unconscious influences on dream imagery whereas Jung emphasised the more 'positive' nature of these influences.
Jung believed that such a positive influence could be one that leads to creative ideas that come to us through our dreams an exmaple being Stevenson's Jekyll and Hyde which he claimed the idea for came to him through a dream.
However he did also suggest that an inbalance between the conscious and unconscious minds could lead to a psychological disorder. Therefore through a process of compensation, the psyche attempts to compensate for the imbalance by providing possible solutions through our dreams. Within the dream we may find many associations which are connected to the images we see. Jung further proposed that only through these associations can true meanings of a dream be discovered and this he referred to as amplication.
passingover
QUOTE (eternal_witch @ Jun 6 2005, 09:27 AM)
Jung further proposed that only through these associations can true meanings of a dream be discovered and this he referred to as amplication.
*


Thank you very much for sharing that. Psychology eh, you have my envy. :) I only took intro and then a wellness course. :(

Yeah, lol, you can probably tell that I *really* love Jung. He absolutely fascinates me with his life expierences and his works. I've learned a lot from reading him.

I notice with Jung a bit on the discussion of the anima, particularly the mother aspect, it seemed as if his experiences as a child sort of colored his perceptions about it. He talks a lot about how destructive the anima is, essentially how it can lead a man to ruin easily. Yet still, i notice he says much positive about the anima as well. But I sort of feel that he gives "her" a bad rap too often. I mean yes, he sees the anima as positive when it is balanced in his interpretation, but yet I think he sees too little good in "her" in other stages. Particularly with the value of the eruption, the inner conflict which actually forges the individual through conflict. It is only destructive when no balance can ever be attained and they are completely overwhelmed.

This quote, repeated, I find of merit from him and interesting:

QUOTE
But the anima has a positive aspect as well.  It is she who communicates the images of the unconscious to the conscious mind, and that is what I chiefly value her for.  For decades I always turned to the anima when I felt that my emotional behavior was disturbed, and that something had been constellated in the unconscious.  I would then ask the anima:  "Now what are you up to? What do you see? I should like to know."  As soon as the image was there, the unrest or the sense of oppression vanished.


Of course, "anima" is not really anything new (not even the name is "new"). Merely Jung repackaging what is often called other things into one name. He states so himself.

I go beyond what Jung stated and believe strongly that the anima is aware of things that not only go back but also forwards and works in the same way as Jung describes above. As the representative/communicator of the unconscious mind. The quote:

QUOTE
The intuition of immortality which makes itself felt during the transformation is connected with the peculiar nature of the unconscious.  It is, in a sense, non-spatial and non-temporal.  The empirical proof of this is in the occurance of so-called telepathic phenomena, which are still denied by hyperskeptical critics, although in reality they are much more common than is generally supposed.  The feeling of immortality, it seems to me, has its origin in peculiar feeling of extention in space and time, and I am inclined to regard the deification rites in the mysteries as a projection of this same psychic phenomenon.


also of strong significance. He probably intends to show mainly the non-spatial (beyond limits of conventional known senses whereby distance is meaningless) method of communication in telepathic occurance to show this. But, the atemporal aspect is not elaborated on, pariticularly the ability to go forwards as well. Mainly that the unconscious also possesses a precognitive ability as well becuase it is atemporal. Which is also shown as much as the non-spatial reality, to me. Jung flirted with it a bit, particularly with his personal experiences (for example he had the famous preminition of world war I) . But it doesn't seem as if he liked to tie that in too much in his works that I have read.

Another thing which I notice. Speaking of dreams and such. I do beleive strongly that the dreams also have more than a mere expressive value (not speaking of anything "way out there" now). I believe they also influence and seed the conscious mind or at the least that they can bring the subconscious further towards fruitation. Being someone who ponders my dreams a lot, I have noticed a cause and effect relationship. Particularly with emotions - things like feeling, sexuality, etc. Some days I have been completely shocked to see that the dreams were nearlty 100% predictive of these things. Even when I know and see them, they still do not lose their apparent power wholly. I ponder that consciously knowing of such things allows the influence to be somewhat throtled. And also that in individuals that do not maintain conscious rememberance or significance of their dreams, probably experience a stronger influence on a subconscious level but do not realize it. That is, because it is largely unseen.

I ponder then that it is not just the mind trying to bring out a passive compensation, but an actual active process whereby it is essentially programming us. And this is whether or not we are "seeing" it. I find it very fascinating. And going beyond this, allowing room for a sort of consciousness or collective source (Jung at points seems contradictory about it to me?) to be at the helm of this process it makes it more interesting because in essence this would then be responsible for much of the direction we take. In a way, like our true "soul", if you will maintaining its grasp upon us. Using the dreams and the unconscious as the conduit. Just a theory is all. :icon12:

when it comes to Jung I also noticed that he sort of at times seemed to feel in conflict between his scientific nature and his more spiritual/mystical experience. Sometimes I get the feeling that he went back and forth. And definately at times that he had to ration what he said -- for they (including Freud) were already trying to dismiss him as nothing but a mystic in the end. And in his field, that was devestating at that time. Particularly given the influence Freud had and the clique like atmosphere that was often maintained. I don't think he could be as free sometimes as he really wanted. This and other things held him back. Later in his life, this is definately seen where he becomes much more moderate. Whether that is this and/or just the wisdom of old age (or change in perceptions) I guess I can't really say.

Even today it is shown how many see Jung, as a mystic - waaaay over the top so to speak. And this is today. I can only imagine how much worse it would have been back then. Here even is an article from "Psychology Today" where they attack Jung and Freud equally - with Jung being described as an "idol": http://cms.psychologytoday.com/articles/pt...301-000044.html


Do you have anything good about amplification that goes into a lot of detail? I haven't yet seen anything really good yet about it. If you have any reccomendations or sources (or can post snippets) I would be most grateful. :banana00:

Ouch, I really went all out here. Sorry to ramble so!
eternal_witch
QUOTE (passingover @ Jun 6 2005, 12:08 PM)
Thank you very much for sharing that.  Psychology eh, you have my envy. :)  I only took intro and then a wellness course.  :(

Yeah, lol, you can probably tell that I *really* love Jung.  He absolutely fascinates me with his life expierences and his works.  I've learned a lot from reading him.

Do you have anything good about amplification that goes into a lot of detail?  I haven't yet seen anything really good yet about it.  If you have any reccomendations or sources (or can post snippets) I would be most grateful.  :banana00:

Ouch, I really went all out here.  Sorry to ramble so!
*


It's no problem. I had kind of noticed you really like Jung..and i personally think it's great to see someone who loves to discuss a psychologist so passionately. I don't hear of many even from those i know who do psychology.

Unfortunately as it stands i don't have any further information on amplification but i must admit i haven't seen anything good on it as yet too. The only source i could possibly give you is obviously google to search on there and other then that a site i have come across before when looking into Jung: http://www.ship.edu/~cgboeree/jung.html sorry of it is of no use.
eternal_witch
I forgot to add that i do however for anyone interested in Jung have a little online test based on Jung. It's called the Jung Typology test and basically after answering all the questions you will be given a four letter result which is your personality type. You can also get two different descriptions about the personality type. Enjoy!
passingover
It is a very good summary and very well put together.

The test is this one, right?

http://www.ship.edu/%7Ecgboeree/jungiantypestest.html

If so it was interesting.

Yes, I find Jung to be very interesting. lol yeah, probably beyond some psychologists... :) Its too bad that much of Jung's work has seemingly been dismissed or ignored so far by most. I find it sad. A few years ago I knew nothing of him. Probably in my intro to psych class in both college and high school, there was likely maybe only a sentence or two mentioned about him. I am very glad that I eventually listened to the sources that pointed him out and decided to have a look though.
eternal_witch
I must apologise i didn't realise i had forgotten to put the link up for the Jung Typology test in my last post. The link you have holds similar questions to some of the questions asked in the test i have been on, which the link is for below. It was interesting to do nonetheless :4:

http://www.humanmetrics.com/cgi-win/JTypes2.asp

I think that one reason Jung is dismissed or ignored is because he was a neo Freudian and being so I also think that perhaps people assume that Jung's work is the same or very similar to Freud. Fair enough some of his work does seem and indeed is similar to Freud but his work also hold many differences. Also where ever you look Freud is more known and studied as he is more commercialised so to speak so it seems to me others are more concerned with his theories then Jung's.
passingover
Unconcious and "Janus face"

(Janus - see http://www.meridiangraphics.net/janus.htm )

QUOTE
We call the unconscious "nothing", and yet it is a reality in potentia.  The thought we shall think, the deed we shall do, even the fate we shall lament tommorrow, all lie unconscious in our today.  The unknown in us which the affect uncovers was always there and sooner or later would have presented itself to consciousness.  Hence we must always reckon with the presence of things not yet discovered.  These, as I have said, may be unknown quirks of character.  But possibilities of future developments may also come to light in this way, perhaps in just such an outburst of affect which sometimes radically alters the whole situation.  The unconscious has a Janus face: on one side its contents point back to a preconscious, prehistorical world of instinct, while on the other side it potentially anticipates the future--precisely because of tthe instinctive readiness for action of the factors that determine man's fate.  If we had complete knowledge of the ground plan lying dormant in an individual from the beginning, his fate would be in large measure predictable."

Now to the extent that unconscious tendencies--be they backward-looking images or forward-looking anticipations--appear in dreams, dreams have been regarded, in all previous ages, less as historical regressions than as anticipations of the future and rightly so.  For everything that will be happens ont he basis of what has been, and of what--consciously or unconsciously--still exists as a memory-trace. ...


The Shadow

QUOTE
Another, no less important and clearly defined figure is the "shadow".  Like the anima, it appears either in projection on suitable persons, or personified as such in dreams.  The shadow coincides with the "personal" unconscious (which corresponds to Frued's conception of the unconscious.)  Again like the anima, this figure has often been prtrayed by poets and writers.  I would like to mention the Faust-Mephistopheles relationship and E.T.A. Hoffman's tale The Devil's Elixir as two especially typical descriptions.  The shadow personifies everything that the subject refuses to acknowledge about himself and yet is always thrusting upon him directly or indirectly--for instance inferior traits of character and other incompatible tendencies


Unconscious older than the conscious

QUOTE
...
The existence of these archaic strata is presumably the source of man's belief in reincarnations and in memories of "previous experiences."  Just as the human body is a museum, so to speak, of its phylogenetic history, so too is the psyche.  We have no reason to suppose that the specific structure of the psyche is the only thing in the world that has no history outside of its manifestations.  Even the conscious mind cannot be denied a history reaching back at least five thousand years.  It is only our ego-consciousness that has forever a new beginning and an early end.  The unconscious psyche is not only immensely old, it is also capable of growing into an equally remote future.  I moulds the human species and is just as much a part of it as the human body, which, though ephemeral in the individual, is collectively of immense age.


The Materialistic presumption of psyche's nature?

QUOTE
These forms are generally supposed to be transmitted by tradition, so that we speak of "Atoms" today because we have heard, directly or indirectly, of the atomic theory of Democritus.  But where did Democritus, or whoever first spoke of minimal constitutive elements, hear of atoms?  This notion had its origen in archetypal ideas, that is, in primordial images which were never reflections of physical events but are spontaneous products of the psychic factor.  Despite the materialistic tendency to understand the psyche as a emre reflection or imprint of physical and chemical processes, there is not a single proof of this hypothesis.  quite the contrary, innumerable facts prove that thepsyche translates physcial processes into sequences of images which have hardly and recognizable connection with the objective process.  The materialistic hypothesis is much too bold and flies in the face of experience with almost metaphysical presumption.  The only thing that can be established with certainty, in the present state of our knowledge, is our ignorance of the nature of the psyche.  There is thus no ground at all for regarding the psyche as something secondary or as an epiphenomenon; on the contrary, there is every reason to regard it, at least hypothetically, as a factor sui generis, and to go on doing so until it has been suffiently proved that psychic processes can be fabricated in retort.  We have laughed at the claims of the alchemists to manufacture a lapis philosophorum consisting of body, soul, and spirit, as impossible, hence we should stop dragging along with us the logical consequence of this medieval assumption, namely the materialistic prejudice regarding the psyche, as though it were a proven fact.




"The Archetypes and the Collective Unconscious" Translated by R.F.C Hull; Author: CG Jung; [The collective works of c.g jung V. 9, part I] ISBN 0-691-01833-2 (pb) or 0-691-09761-5 (hard)
passingover
Jung and Freud

QUOTE
... In some astonishment I asked him, "A bulwark -- against what?"  To which he replied "Against the black tide of mud" -- and here he hesitated for a moment, then added--"of occultism."  First of all, it was the words "bulwark" and "dogma" that alarmed me; for a dogma, that is to say, an undisputable confession of faith, is set up only when the aim is to supress doubts once and for all.  But no longer has anything to do with scientific judgement; only with a personal power drive.

This was the thing that struck at the heart of our friendship.  I knew that I would never be able to accept such an attitude.  What Freud seems to mean by "occultism" was virtually everything that philosophy and religion, including the rising contemporary science of parapsychology, had learned about the psyche.  To me the sexual theory was just as occult, that is to say, just as unproven an hypothesis, as many other speculative views.  As I saw it, a scientific truth was a hypothesis which might be adeuate for the moment but was not to be preserved as an article of faith.


Jung and life beyond death

QUOTE
...
And I know too little about psychic life to feel that I can set it up right out of superior knowledge.  Critical rationalism has apparently eliminated, along with so many other mythic conceptions, the idea of life after death.  This could only have happened because nowadays most people identify themselves almost exclusivly with their consciousness, and imagine that they are only what they know about themselves.  Yet anyone with even a smattering of psychology can see how limited this knowledge is.  Rationalism and doctrinairism are the disease of our time; they pretend to have all the answers.  But a great deal will yet be discovered which our present limited view would have ruled out as impossible.  Our concepts of space and time have only approximate validity, and there is therefore a wide field for minor and major deviations.  In view of all this, I lend an attentive ear to the strange myths of the psyche, and take a careful look at the varied events that come my way, regardless of whether or not they fit my theoretical postulates.


....

"Memories, dreams, Reflections" by C.G. Jung. Vintage books edition, 1965; Random House, inc.;
Nydrya
I do think thatīs very interesting. The idea of unconscious is very close to The Tao...
It has all things at the same time and also is "nothing"...
Because one things doensīt exist without other, like silence. Thereīs no silence if we donīt make a noise and thereīs no noise without silence.
I think that these informations, even materialistic relate these ideas...
Nydrya
Well. I read the article about Janus.
Thatīs why all cleaning things for a new cycle are happening this month.
Janus starts all things but before that happens we need to get rid of unnecessary things and let new ones enter in life.
Iīve in this process since I STARTED to go in a Wiccan group, because it happens a change that prepares us for a new cycle, more natural and related to the seasons ans other festivals...
passingover
QUOTE (Rhyvenne @ Jan 19 2006, 12:54 AM) *
Well. I read the article about Janus.
Thatīs why all cleaning things for a new cycle are happening this month.
Janus starts all things but before that happens we need to get rid of unnecessary things and let new ones enter in life.
Iīve in this process since I STARTED to go in a Wiccan group, because it happens a change that prepares us for a new cycle, more natural and related to the seasons ans other festivals...


As in the unconscious seeing forwards and backwards in time?

I guess January is a new start secularly ( I celebrated new years too :) ), but to me spiritually I consider it to still be part of the old. I like to use March for my beginning and time of building (there are other reasons for this too for me besides being associated with a new year in ancient times), It once was like this (nearly) and it seems to more sense to me personally (can vary for many reasons) to associate winter with death ("destructive") and spring with life ("constructive"). I find that I have more energy then, and like you say, it is like a new start and a good time to build and begin ambitious projects. Jung once I believe (I may be remembering wrong, would have to locate the quote from a lot of material) spoke of this and these cycles, how they have been ipart of humanity for thousands of years and likely still stay with us to some degree as part of the structure. I'd say I have to agree. The unconsious does not forget so easily I do not think.

Related to this, I find it interesting that once the moon determined the brginning of the months. The sighting of the lunar crescent, was once the beginning. The full moon would be the middle. And of course the final waning, the end. I feel that we really lost something by not incorporating this into our modern calendar; it seems unnatural as is.

Good luck with the Wiccan group. I remember following that for a while and did learn some things from it, particularly relating to enjoying nature. I was never part of a wiccan group but I'm sure that comes with its own benefits with the right people...
passingover
An experience with a dream coming True

QUOTE
I remember the case of a man who was inextricably involved in a number of shady affairs. He developed an almost morbid passion for dangerous mountain climbing as a sort of compensation. He was seeking to "get above himself." In a dream one night, he saw himself stepping off the summit of a high mountain into empty space. When he told me his dream, I instantly saw the danger and tried to emphasize the warnign and persuade him to restrain himself. I even told him that the dream foreshadowed death in a mountain accident. It was in vain. Six months later he "stepped off into space." A mountain guide watched him and a friend letting themselves down on a rope in a difficult place. The friend had found a temporary foothold on a ledge, and the dreamer was following him down. Suddenly he let go of the rope, according to the guide, "as if he were jumping into the air." He fell upon his friend, and both went down and were killed.


Dreams not always positive... may be traps. Sword that cuts both ways

QUOTE
Dreams may often warn us in this way; but just as often, it seems, they do not. Therefore, any assumption of a benevolent hand restraining us in time is dubious. Or to state it more positively, it seems that benevolent agency is sometimes at work and sometimes not. The mysterious hand may even point the way to perdition; dreams sometimes prove to be traps, or appear so. They soemtimes behave like the Delphic oracle that told King Croesus that if he crossed the Halys River he would destroy a large kingdom. It was only after crossing that he discovered that the kingdom meant bythe oracle was his own.


Dreams as carriers of messages from unconcious to conscious

QUOTE
For the sake of mental stability and even physiological health, the unconscious and the conscious must be integrally connected and thus move on parallel lines. If they are split apart or "dissociated," psychological disturbance follows. In this respect, ream symbols are the essential message carriers from the instinctive to the rational parts of the human mind, and their interpretation enriches the poverty of consciousness so that it learns to understand again the forgotten language of the instincts.


Jung on Dream Dictionaries

QUOTE
And, speaking more generally, it is plain foolishness to believe in ready-made systematic guides to dream interpretation, as if one could simply buy a reference book and look up a particular symbol. No dream symbol can be seperated from the individual who dreams it, and there is no definite or straightfoward interpretation of any dream. Each individual varies so much in the way that his unconscious complements or compensates his conscious mind that it is impossible to be sure how far dreams and their symbols can be classified at all.


- "Man And His Symbols" by Carl Jung ISBN 0-440-35183-5
passingover
("Necropost", yes, but I figured someone else might like to see this movie and I did not wish to start yet another tropic for this so here we are.)

Here is a decent interview of Carl Jung in his final years. I just recently found this and watched it. It is rather interesting although the style reflects the time and is rather dry. But it goes into things such as his childhood, university as a student, relationship with Freud, and his beliefs in a god (see the other description. He does say litterally that he does not just beleive but that he "knows" although he does seem to acknowledge complexity in his beliefs). An interview in the latter years like this is good, but I would have loved a visual interview from his more middle years, although Jung is still very lucid even in the time presented here.

http://thepiratebay.org/torrent/3685526/Fa...59__40_minutes)

Here is the description from TPB:

QUOTE
Face to Face: Professor Jung (1959, 40 minutes)

An informal BBC interview with Carl Gustav Jung by John Freeman in Switzerland at Jung's lakeside home near Zurich.

J. Freeman interviews C.G. Jung about his upbringing, his relationship with Freud, and aspects of his psychological theories.

The interview was a success, with his much quoted remark about the existence of God - "I don't believe, I know" - arousing a storm of comment at the time


If you can't download it from the torrent for whatever reason and wish to see it, you can PM me if you'd like and I will set up an alternate way for you to download it. :)
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