"Just as conscious contents can vanish into the unconscious,
new contents, which have never yet been conscious, can arise from it."
~ C.G. Jung, Man and His Symbols
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Carl Gustav Jung was the best known member of the group that formed the core of the early psychoanalytic movementfollowers and students of Sigmund Freud. After completing his medical studies, Jung obtained a position at the Burghoelzli Hospital in Zurich, Switzerland. There he worked with patients suffering from schizophrenia, while also conducting word association research.
In 1904 Jung corresponded with Freud about this latter work and also began to use Freud's psychoanalytic treatment with his patients. In 1906 Freud invited Jung to Vienna, and they began a professional relationship. Freud soon began to favor Jung as his successor in the new and growing psychoanalytic movement.
Through Freud's efforts, Jung was appointed Permanent President of the Association of Psycho-Analysis at its Second Congress in 1910. Jung and Freud held in common an understanding of the profound role of the unconscious. Their understanding of the nature of the unconscious, however, began to diverge. This led to a painful break between the two men... (Click title for more)
In May of 1911 Dr. Carl G Jung (1875-1961) wrote his (at that time) mentor Sigmund Freud saying: "Occultism is another field we shall have to conquer - with the aid of the libido theory, it seems to me. At the moment I am looking into astrology, which seems indispensable for a proper understanding of mythology. There are strange and wondrous things in these lands of darkness."
Jung, then, cautiously added: "Please don't worry about my wanderings in these infinitudes. I shall return laden with rich booty for our knowledge of the human psyche.... For a while longer I must intoxicate myself on magic perfumes in order to fathom the secrets that lie hidden in the abysses of the unconscious..." (Click title for more)
C. G. Jung, the great doctor of the soul and one of the most inspired psychologists of the twentieth century, had incredible insight into what is currently playing out, both individually and collectively, in our modern-day world. He writes, “If, for a moment, we look at mankind as one individual, we see that it is like a man carried away by unconscious powers.” We are a species carried away — “possessed” by — and acting out, the unconscious. (Image from Lantern Hollow Press)
Jung elaborates, “Possession, though old-fashioned, has by no means become obsolete; only the name has changed. Formerly they spoke of ‘evil spirits,’ now we call them ‘neurosis’ or ‘unconscious complexes.’” To condescendingly think that we, as modern-day, rational people, are too sophisticated to believe in something as primitive as demons is to have fallen under the spell of the very evil spirits we are imagining are nonexistent. What the ancients call demons are a psychic phenomena which compel us to act out behaviors contrary to our best intentions...
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Symptoms tell us that we can never take back into our ownership the events caused by the little people of the psyche. —James Hillman
Depth psychology recognizes two qualities of psychological symptoms. First, symptoms are autonomous; they show up not through any decision by the conscious ego but by way of unconscious forces deep within psyche. Symptoms present of their own accord, and, when the conscious ego becomes aware of them, the ego formulates the question, "What's wrong?"—thereby beginning what is hoped to be a long and fruitful dialogue with the unconscious.
Second, psychological symptoms have a purposive nature: they reveal the unconscious's drive toward some end, some purpose, that may not be immediately apparent to the conscious mind. As June Singer (1994) wrote:
Looking at a symptom in this way corresponds to Jung's "purposive view" of... (Click title for more)
Worldchanges.com - This page describes a way of understanding Myths as interpreted from the work of Joseph Campbell.
There are three concepts that are important in understanding Joseph Campbell's work with mythology. The first two are from Carl Jung, a Swiss psychoanalyst (1875-1961). These are the related concepts of thecollective unconscious and archetypes.
The collective unconscious is the term that Jung used to describe humankind's inborn predisposition to certain feelings, perceptions, and behaviors. It is not dependent on the experiences of the individual, but is instead something that we inherit, and perhaps share, as a kind of genetic memory. We react to certain instances in the same way that our human and even pre-human ancestors did because we carry the same potentialities for reaction that they did. They are "engraved" on our minds. For example, the newborn relates to the mother, because he or she...(click title for more)
Depth psychology, a term first coined by Swiss psychiatrist, Eugene Bleuler, around the end of the 1800’s, has its beginnings in the work of Sigmund Freud and another Swiss psychiatrist, Carl Gustav Jung, along with Pierre Janet and William James. Depth Psychology, which encompasses the field of Jungian Psychology, explores the hidden or deeper parts of human experience by seeing things in depth rather than taking them apart.
The self we think we know is only a tiny portion of the self that really exists. The ego self, the self we are aware of and can observe, is just the tip of an iceberg in a vast ocean of unconsciousness. Since what is unconscious is not known, our known version of our self is limited and confined. We are vastly influenced by the immense hidden aspects of the greater self that surrounds us, which is mostly out of sight or understanding.
Depth Psychology seeks to uncover or reveal repressed or hidden aspects of our self, rather like opening a window from inside the limited (click title to continue reading)...
"Just as conscious contents can vanish into the unconscious, new contents, which have never yet been conscious, can arise from it," wrote Carl Gustav Jung, pointing to the critical importance of translating the symbols which show up in our lives through dreams, art, mythology, film, literature and dozens of other sources.
In Man and His Symbols, Jung spoke eloquently about the way symbols communicate the contents of the unconscious to us, saying...
"Because there are innumerable things beyond the range of human understanding, we constantly use symbolic terms to represent concepts that we cannot define or fully comprehend. This is one reason why all religions employ symbolic language or images . But this conscious use of symbols is only one aspect of a psychological fact of great importance: Man also produces symbols unconsciously and spontaneously, in the form of dreams.... (Click title for more)
In October 1913, psychiatrist CG Jung was riding a train in Western Europe. Suddenly, he was caught by an urgent inner vision of floods inundating the continent but sparing Switzerland. On the way back another vision rolled in, this time of seawater turned to blood.
Worried that he was losing his grip, Jung began what he called a "confrontation with the unconscious": a deliberate plunge into upwelling emotions and fantasies long held at bay. Not until a year later did he realize that the images assailing him on the train had signaled the coming outbreak of World War I.
Imagistic events that felt personal, Jung realized, could be triggered by collective occurrences. The individual was not psychologically separate from the time, then. "Because I carried the war in me," he wrote in his Red Book, "I foresaw it." By realizing this Jung placed himself beyond psychologies that limited themselves to the personal: my self, my family, my work, my relationships. "We make our era."
While teaching himself to use active imagination--basically a conscious daydream state--to dialogue with various figures of the imaginal psyche, Jung...(Click title for more)
Jung writes: ‘By psyche I understand the totality of all psychic processes, conscious as well as unconscious’, (CW6 para 797) so we use the term ‘psyche’ rather than ‘mind’, since mind is used in common parlance to refer to the aspects of mental functioning which are conscious. Jung maintained that the psyche is a self-regulating system (like the body).
The psyche strives to maintain a balance between opposing qualities while at the same time actively seeking its own development or as he called it, individuation. For Jung, the psyche is inherently separable into component parts with complexes and archetypal contents personified and functioning autonomously as complete secondary selves, not just as drives and processes. It is important to think of Jung’s model as a metaphor... (Click title for more)
We cannot have the extraordinary without the ordinary. Just as the supernatural is hidden in the natural. In order to fly, you need something solid to take off from. It’s not the sky that interests me but the ground. . . . When I was in Hollywood the [script] writers said, surely Mary Poppins symbolizes the magic that lies behind everyday life. I said no, of course not, she is everyday life, which is composed of the concrete and the magic.
—P. L. Travers, author of Mary Poppins (in Lawson, 1999, p. 161)
Clearly, there is something special about Mary Poppins that captures the collective imagination, yet the goal of this essay is not to apply the analytic lens to better understand the character of Mary Poppins, but to utilize Mary Poppins as an analogical tool to better understand the character of depth psychologists.
Depth psychologists believe that within our unconscious lies a wealth of material that expands our capacity to understand, accept, release, and repair aspects of ourselves, that can lead to a more developed sense of wholeness and connection. Such information reveals itself through symbols, metaphors, dreams, imagery, intuition, synchronicity...
When we as educators seek to educate with soul in mind, a radical spark is struck. Hillman (1983) pointed out “by definition, education must lead out” (p. 179). He suggested that educators lead the child out by leading the child in, by focusing on the imagination in the child’s fantasies. He urges the education of the imagination.
Hillman (1975), in Re-visioning Psychology, was most pointed and succinct in his description of soul. He asks psychology to return to the deepest root of its own meaning, the psyche of psychology. As educators, the depths bring us to reconsider the deepest root of the meaning of teaching, our own educare, in the Platonic sense. As noted above, to lead out from makes the most sense when we speak of it with soul in mind.
From soul’s perspective, the individual comes with the task of perceiving and bringing into the world that which only he or she can bring, even unto what the Greeks called mediation, in the sense of embodying prophetic capacity. Joan of Arc, Ghandi, Krishnamurti, those who Simonton (1995) called the eminent, who Nietzsche (Heidegger, 1990) calls the great man, have a place in soul’s classroom. The cosmos can be known as the immensely creative, ongoing work of art that it is. With soul comes a realization that creating, directing, and maintaining programs of talent development... (Click title for more)
What the unearthing of Carl Jung’s Red book is doing to the Jungs and the Jungians (and maybe your dreams).
This is a story about a nearly 100-year-old book, bound in red leather, which has spent the last quarter century secreted away in a bank vault in Switzerland. The book is big and heavy and its spine is etched with gold letters that say “Liber Novus,” which is Latin for “New Book.” Its pages are made from thick cream-colored parchment and filled with paintings of otherworldly creatures and handwritten dialogues with gods and devils. If you didn’t know the book’s vintage, you might confuse it for a lost medieval tome.
But between the book’s heavy covers, a very modern story unfolds. It goes as follows: Man skids into midlife and loses his soul. Man goes looking for soul. After a lot of instructive hardship and adventure...