Lately, it is difficult to turn on the news, go online and even have a conversation without talking about the scary, negative and very dark events that happen in the world. But even with all of this going on, it is important that we show each other light and act with compassion.
Lately, it is difficult to turn on the news, go online and even have a conversation without talking about the scary, negative and very dark events that happen in the world. But even with all of this going on, it is important that we show each other light and act with compassion.
Let’s all be “not jerks”.
A 37-year-old priest was arrested on suspicion of having sadomasochistic sex with two women at the altar of a church in Louisiana, United States.
The arrest came after Travis Clark was reported by a parishioner. According to the local website KLFY, court documents revealed that a person passed by and saw the lights of the Catholic church on, while peering out the window he saw the half-naked priest on the altar and the two women with corsets and erotic toys in hand. A tripod camera was in place to film the scene.
The police were called and arrested the three for having sex in a public place. The women were identified as Melissa Cheng, 23, and Mindy Dixon, 41, a porn actress and Dominatrix.
It is worth remembering that Travis replaced another priest who resigned his post after confessing to having raped a minor in 2013.
Amazon has just invented a new payment system - AMAZON ONE - payment made through the palm of your hand. (cough mark of the beast cough)
AMAZON AKA FUCK YOU WE ARE DOING THE DYSTOPIAN THING IF YOU LIKE IT OR NOT
WESTWORLD Season 3
The Future is not always written
or is it?
Warning on the next video
这么牛B这么强大的国，为什么会有单亲妈妈因养不活孩子弃子杀子的事情？粉蛆们出来回答一下！In such a powerful country, why do single mothers abandon and kill their children because they can’t raise them? Fan maggots come out to answer!
Waymo, Google’s driverless company, has officially opened driverless taxi services to the public and currently only operates in the Phoenix area.
Below is a video of a ride taken by passengers, without a driver, driving automatically on the highway at night. You can feel it, it’s really uncomfortable.
这头中共让中国出轨，永远无法与世界接轨！这种另类的目的，就是永远保持这种奴隶制度，为特权阶层服务！The CCP has derailed China and will never be able to integrate with the world! This alternative purpose is to always maintain this slavery system and serve the privileged class!
青岛康居公寓，己经封闭小区，青岛发现本土12名新冠感染者，据说从医院传出来的。Qingdao Kangju Apartment, which has been in a closed community, found 12 people infected with the new crown in Qingdao. It is said that they came from the hospital.
视频作者：（餐厅）店员介绍的，说是肥瘦相间的牛肉，也没吃出牛肉味来，一夹就碎。Video by restaurant) staff briefing, saying that fat and lean beef, are just beef flavored not real meat (fake beef)
Fake Eggs, Fake Honey, Fake Beef as well as Fake Rice. have all hit the Chinese markets.
Keep food prepping
China: Production of artificial honey from three components: fruit syrup, colorizer, flavor. Real local honey is practically absent on the market
CCP FAKE EGGS / Things are getting so bad in China that Counterfeit eggs are being sold in markets.
CCP FAKE EGGS / В Китае дела идут плохо из-за того, что поддельные яйца продаются на рынках.
KEEP PREPARING GUYS, EVEN START CONSIDERING STORING FOOD IN MULTIPLE LOCATIONS
just because you are not seeing this America or Western Europe does not mean this can’t happen. Everything has a ripple effect
Do it for funsies
- Go to Twitter.
- Write: Shortage stock up
- Read “Top” tweets, see date.
- Sort by “Latest”, read tweets.
- Analyze Intel.
- Draw a hypothesis for the next 6 months.
黑龙江佳木斯，水稻还没收完，水结冰了。。。 In Jiamusi, Heilongjiang, the rice has not been confiscated and the water has frozen. . .
倫敦沦陷区 / London Occupied Area. (Interesting that the Chinese consider this an Occupation)
HAHAHAHA THE CHINESE COVERING PREDICTION MARKETS LOVE IT!!! CATCH UP GUYS
… The gap between Biden and Trump continues to widen. At present, Biden’s advantage is the biggest challenger in the United States since the polls began in 1936, even surpassing Clinton in 1992. Among the 14 battlefield states, Trump is only left to lead in Texas and Georgia. These two former crimson states have now become battlefield states. Biden’s winning rate in the gaming market reached a record 70%. Chuan fans, who firmly believe that Trump will win, will soon bet and get rich.
to the HAM RADIO OPERATORS IN MEXICO please contact me regarding U.S. has a reciprocal license agreement with Mexico, according to the ARRL website, http://www.arrl.org/select-countries-i-n
Know anyone? La de los gatos… ?
PW6UZH - E7K5KOZ7LALZLVPGZSUGH2RE
10月11日上午，安徽省宿州市埇桥区发生一起货运火车与工程渣土车相撞事故！视频显示火车头连带六节车厢脱离轨道侧翻，压在渣土车上方… On the morning of October 11, a freight train collided with a construction dump truck in Yongqiao District, Suzhou City, Anhui Province! The video shows the locomotive with six carriages falling off the track and rolling over, pressing on top of the muck car…
class in 10
Gold it is
Love Gold Silver Palladium
Gold Wizard of the Day - Carl Jung - #GoldWOTD
Carl Gustav Jung was a Swiss psychiatrist and psychoanalyst who founded analytical psychology. Jung’s work was influential in the fields of psychiatry, anthropology, archaeology, literature, philosophy, and religious studies. Jung worked as a research scientist at the famous Burghölzli hospital, under Eugen Bleuler. During this time, he came to the attention of Sigmund Freud, the founder of psychoanalysis. The two men conducted a lengthy correspondence and collaborated, for a while, on a joint vision of human psychology.
Freud saw the younger Jung as the heir he had been seeking to take forward his “new science” of psychoanalysis and to this end secured his appointment as President of his newly founded International Psychoanalytical Association. Jung’s research and personal vision, however, made it impossible for him to follow his older colleague’s doctrine, and a schism became inevitable. This division was personally painful for Jung and resulted in the establishment of Jung’s analytical psychology as a comprehensive system separate from psychoanalysis.
Among the central concepts of analytical psychology is individuation—the lifelong psychological process of differentiation of the self out of each individual’s conscious and unconscious elements. Jung considered it to be the main task of human development. He created some of the best known psychological concepts, including synchronicity, archetypal phenomena, the collective unconscious, the psychological complex, and extraversion and introversion.
Jung was also an artist, craftsman and builder as well as a prolific writer. Many of his works were not published until after his death and some are still awaiting publication.
Carl Gustav Jung was born in Kesswil, in the Swiss canton of Thurgau, on 26 July 1875 as the second and first surviving son of Paul Achilles Jung (1842–1896) and Emilie Preiswerk (1848–1923). Their first child, born in 1873, was a boy named Paul, who survived only a few days. Being the youngest son of a noted Basel physician of German descent, also called Karl Gustav Jung (1794–1864), whose hopes of achieving a fortune never materialised, Paul Jung did not progress beyond the status of an impoverished rural pastor in the Swiss Reformed Church; his wife had also grown up in a large family, whose Swiss roots went back five centuries. Emilie was the youngest child of a distinguished Basel churchman and academic, Samuel Preiswerk (1799–1871), and his second wife. Preiswerk was antistes, the title given to the head of the Reformed clergy in the city, as well as a Hebraist, author, and editor, who taught Paul Jung as his professor of Hebrew at Basel University.
When Jung was six months old, his father was appointed to a more prosperous parish in Laufen, but the tension between his parents was growing. Emilie Jung was an eccentric and depressed woman; she spent considerable time in her bedroom where she said that spirits visited her at night. Although she was normal during the day, Jung recalled that at night his mother became strange and mysterious. He reported that one night he saw a faintly luminous and indefinite figure coming from her room with a head detached from the neck and floating in the air in front of the body. Jung had a better relationship with his father.
Jung’s mother left Laufen for several months of hospitalization near Basel for an unknown physical ailment. His father took the boy to be cared for by Emilie Jung’s unmarried sister in Basel, but he was later brought back to his father’s residence. Emilie Jung’s continuing bouts of absence and depression deeply troubled her son and caused him to associate women with “innate unreliability”, whereas “father” meant for him reliability but also powerlessness. In his memoir, Jung would remark that this parental influence was the “handicap I started off with. Later, these early impressions were revised: I have trusted men friends and been disappointed by them, and I have mistrusted women and was not disappointed.”
After three years of living in Laufen, Paul Jung requested a transfer. In 1879 he was called to Kleinhüningen, next to Basel, where his family lived in a parsonage of the church. The relocation brought Emilie Jung closer into contact with her family and lifted her melancholy. When he was nine years old, Jung’s sister Johanna Gertrud (1884–1935) was born. Known in the family as “Trudi”, she later became a secretary to her brother. Jung was a solitary and introverted child. From childhood, he believed that, like his mother, he had two personalities—a modern Swiss citizen and a personality more suited to the 18th century. “Personality Number 1”, as he termed it, was a typical schoolboy living in the era of the time. “Personality Number 2” was a dignified, authoritative and influential man from the past. Although Jung was close to both parents, he was disappointed by his father’s academic approach to faith.
A number of childhood memories made lifelong impressions on him. As a boy, he carved a tiny mannequin into the end of the wooden ruler from his pencil case and placed it inside the case. He added a stone, which he had painted into upper and lower halves, and hid the case in the attic. Periodically, he would return to the mannequin, often bringing tiny sheets of paper with messages inscribed on them in his own secret language. He later reflected that this ceremonial act brought him a feeling of inner peace and security. Years later, he discovered similarities between his personal experience and the practices associated with totems in indigenous cultures, such as the collection of soul-stones near Arlesheim or the tjurungas of Australia. He concluded that his intuitive ceremonial act was an unconscious ritual, which he had practiced in a way that was strikingly similar to those in distant locations
His observations about symbols, archetypes, and the collective unconscious were inspired, in part, by these early experiences combined with his later research. At the age of 12, shortly before the end of his first year at the Humanistisches Gymnasium in Basel, Jung was pushed to the ground by another boy so hard that he momentarily lost consciousness. (Jung later recognized that the incident was indirectly his fault.) A thought then came to him—“now you won’t have to go to school anymore.” From then on, whenever he walked to school or began homework, he fainted. He remained at home for the next six months until he overheard his father speaking hurriedly to a visitor about the boy’s future ability to support himself. They suspected he had epilepsy. Confronted with the reality of his family’s poverty, he realized the need for academic excellence. He went into his father’s study and began poring over Latin grammar. He fainted three more times but eventually overcame the urge and did not faint again.
This event, Jung later recalled, “was when I learned what a neurosis is.” Initially, Jung had aspirations of becoming a preacher or minister in his early life. There was a strong moral sense in his household and several of his family members were clergymen as well. For a time, Jung had wanted to study archaeology, but his family could not afford to send him further than the University of Basel, which did not teach archaeology. After studying philosophy in his teens, Jung decided against the path of religious traditionalism and decided instead to pursue psychiatry and medicine. His interest was immediately captured—it combined the biological and the spiritual, exactly what he was searching for. In 1895 Jung began to study medicine at the University of Basel. Barely a year later in 1896, his father Paul died and left the family near destitute. They were helped out by relatives who also contributed to Jung’s studies.
During his student days, he entertained his contemporaries with the family legend, that his paternal grandfather was the illegitimate son of Goethe and his German great-grandmother, Sophie Ziegler. In later life, he pulled back from this tale, saying only that Sophie was a friend of Goethe’s niece. In 1900, Jung moved to Zürich and began working at the Burghölzli psychiatric hospital under Eugen Bleuler. Bleuler was already in communication with the Austrian neurologist Sigmund Freud. Jung’s dissertation, published in 1903, was titled On the Psychology and Pathology of So-Called Occult Phenomena. It was based in the analysis of the supposed mediumship of Jung’s cousin Hélène Preiswerk, under the influence of Freud’s contemporary Théodore Flournoy.
Jung also studied with Pierre Janet in Paris in 1902 and later equated his view of the complex with Janet’s idée fixe subconsciente. In 1905, Jung was appointed as a permanent ‘senior’ doctor at the hospital and also became a lecturer Privatdozent in the medical faculty of Zurich University. In 1906, he published Diagnostic Association Studies, which Freud obtained a copy of. In 1909, Jung left the psychiatric hospital and began a private practice in his home in Küsnacht. Eventually a close friendship and a strong professional association developed between the elder Freud and Jung, which left a sizeable correspondence. For six years they cooperated in their work. In 1912, however, Jung published Psychology of the Unconscious, which made manifest the developing theoretical divergence between the two. Consequently, their personal and professional relationship fractured—each stating that the other was unable to admit he could possibly be wrong.
After the culminating break in 1913, Jung went through a difficult and pivotal psychological transformation, exacerbated by the outbreak of the First World War. Henri Ellenberger called Jung’s intense experience a “creative illness” and compared it favorably to Freud’s own period of what he called neurasthenia and hysteria. In 1903, Jung married Emma Rauschenbach, seven years his junior and the elder daughter of a wealthy industrialist in eastern Switzerland, Johannes Rauschenbach-Schenck, and his wife. Rauschenbach was the owner, among other concerns, of IWC Schaffhausen—the International Watch Company, manufacturers of luxury time-pieces. Upon his death in 1905, his two daughters and their husbands became owners of the business. Jung’s brother-in-law—Ernst Homberger—became the principal proprietor, but the Jungs remained shareholders in a thriving business that ensured the family’s financial security for decades.
Emma Jung, whose education had been limited, evinced considerable ability and interest in her husband’s research and threw herself into studies and acted as his assistant at Burghölzli. She eventually became a noted psychoanalyst in her own right. They had five children: Agathe, Gret, Franz, Marianne, and Helene. The marriage lasted until Emma’s death in 1955. During his marriage, Jung allegedly engaged in extramarital relationships. His alleged affairs with Sabina Spielrein and Toni Wolff were the most widely discussed. Though it was mostly taken for granted that Jung’s relationship with Spielrein included a sexual relationship, this assumption has been disputed, in particular by Henry Zvi Lothane.
During World War I, Jung was drafted as an army doctor and soon made commandant of an internment camp for British officers and soldiers. The Swiss were neutral, and obliged to intern personnel from either side of the conflict who crossed their frontier to evade capture. Jung worked to improve the conditions of soldiers stranded in Switzerland and encouraged them to attend university courses. Jung was thirty when he sent his Studies in Word Association to Sigmund Freud in Vienna in 1906. The two men met for the first time the following year and Jung recalled the discussion between himself and Freud as interminable. He recalled that they talked almost unceasingly for thirteen hours. Six months later, the then 50-year-old Freud sent a collection of his latest published essays to Jung in Zurich. This marked the beginning of an intense correspondence and collaboration that lasted six years and ended in May 1913.
At that time Jung resigned as the chairman of the International Psychoanalytical Association, a position to which he had been elected with Freud’s support. Jung and Freud influenced each other during the intellectually formative years of Jung’s life. Jung had become interested in psychiatry as a student by reading Psychopathia Sexualis by Richard von Krafft-Ebing. In 1900, Jung completed his degree, and started work as an intern (voluntary doctor) under the psychiatrist, Eugen Bleuler at Burghölzli Hospital. It was Bleuler who introduced him to the writings of Freud by asking him to write a review of The Interpretation of Dreams (1899). In the early 1900s psychology as a science was still in its early stages, but Jung became a qualified proponent of Freud’s new “psycho-analysis.” At the time, Freud needed collaborators and pupils to validate and spread his ideas. Burghölzli was a renowned psychiatric clinic in Zurich and Jung’s research had already gained him international recognition.
In 1906 he published Diagnostic Association Studies, and later sent a copy of this book to Freud—who had already bought a copy. Preceded by a lively correspondence, Jung met Freud for the first time, in Vienna on 3 March 1907. In 1908, Jung became an editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. In 1909, Jung travelled with Freud and Hungarian psychoanalyst Sándor Ferenczi to the United States; they took part in a conference at Clark University in Worcester, Massachusetts. The conference at Clark University was planned by the psychologist G. Stanley Hall and included twenty-seven distinguished psychiatrists, neurologists and psychologists. It represented a watershed in the acceptance of psychoanalysis in North America. This forged welcome links between Jung and influential Americans. Jung returned to the United States the next year for a brief visit.
In 1910 Freud proposed Jung, “his adopted eldest son, his crown prince and successor,” for the position of life-time President of the newly formed International Psychoanalytical Association. However, after forceful objections from his Viennese colleagues, it was agreed Jung would be elected to serve a two-year term of office.
While Jung worked on his Psychology of the Unconscious: a study of the transformations and symbolisms of the libido, tensions manifested between him and Freud because of various disagreements, including those concerning the nature of libido. Jung de-emphasized the importance of sexual development and focused on the collective unconscious: the part of the unconscious that contains memories and ideas that Jung believed were inherited from ancestors. While he did think that libido was an important source for personal growth, unlike Freud, Jung did not believe that libido alone was responsible for the formation of the core personality.
In 1912 these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zurich, an incident Jung referred to as “the Kreuzlingen gesture”. Shortly thereafter, Jung again traveled to the United States and gave the Fordham University lectures, a six-week series, which were published later in the year as Psychology of the Unconscious: a study of the transformations and symbolisms of the libido, (subsequently republished as Symbols of Transformation). While they contain some remarks on Jung’s dissenting view on the libido, they represent largely a “psychoanalytical Jung” and not the theory of analytical psychology, for which he became famous in the following decades. Nonetheless it was their publication which, Jung declared, “cost me my friendship with Freud”. Another primary disagreement with Freud stemmed from their differing concepts of the unconscious.
Jung saw Freud’s theory of the unconscious as incomplete and unnecessarily negative and inelastic. According to Jung, Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung’s observations overlap to an extent with Freud’s model of the unconscious, what Jung called the “personal unconscious”, but his hypothesis is more about a process than a static model and he also proposed the existence of a second, overarching form of the unconscious beyond the personal, that he named the psychoid—a term borrowed from Driesch, but with a somewhat altered meaning. The collective unconscious is not so much a ‘geographical location’, but a deduction from the alleged ubiquity of archetypes over space and time. In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement.
While Jung spoke, Freud suddenly fainted and Jung carried him to a couch. Jung and Freud personally met for the last time in September 1913 for the Fourth International Psychoanalytical Congress in Munich. Jung gave a talk on psychological types, the introverted and extraverted type in analytical psychology.
It was the publication of Jung’s book Psychology of the Unconscious in 1912 that led to the break with Freud. Letters they exchanged show Freud’s refusal to consider Jung’s ideas. This rejection caused what Jung described in his (posthumous) 1962 autobiography, Memories, Dreams, Reflections, as a “resounding censure”. Everyone he knew dropped away except for two of his colleagues. Jung described his book as “an attempt, only partially successful, to create a wider setting for medical psychology and to bring the whole of the psychic phenomena within its purview.” The book was later revised and retitled Symbols of Transformation in 1922.
Jung spoke at meetings of the Psycho-Medical Society in London in 1913 and 1914. His travels were soon interrupted by the war, but his ideas continued to receive attention in England primarily through the efforts of Constance Long who translated and published the first English volume of his collected writings.
In 1913, at the age of thirty-eight, Jung experienced a horrible “confrontation with the unconscious”. He saw visions and heard voices. He worried at times that he was “menaced by a psychosis” or was “doing a schizophrenia”. He decided that it was valuable experience and, in private, he induced hallucinations or, in his words, “active imaginations”. He recorded everything he felt in small journals. Jung began to transcribe his notes into a large red leather-bound book, on which he worked intermittently for sixteen years. Jung left no posthumous instructions about the final disposition of what he called the Liber Novus or the Red Book.
Sonu Shamdasani, a historian of psychology from London, tried for three years to persuade Jung’s resistant heirs to have it published. Up to mid-September 2008, fewer than two dozen people had seen it. Ulrich Hoerni, Jung’s grandson who manages the Jung archives, decided to publish it to raise the additional funds needed when the Philemon Foundation was founded. In 2007, two technicians for DigitalFusion, working with New York City publishers W. W. Norton & Company, scanned the manuscript with a 10,200-pixel scanner. It was published on 7 October 2009, in German with a “separate English translation along with Shamdasani’s introduction and footnotes” at the back of the book, according to Sara Corbett for The New York Times. She wrote, “The book is bombastic, baroque and like so much else about Carl Jung, a willful oddity, synched with an antediluvian and mystical reality.” The Rubin Museum of Art in New York City displayed the original Red Book journal, as well as some of Jung’s original small journals.
According to them, “During the period in which he worked on this book Jung developed his principal theories of archetypes, collective unconscious, and the process of individuation.” Two-thirds of the pages bear Jung’s illuminations of the text. Jung emerged from his period of isolation in the late nineteen-teens with the publication of several journal articles, followed in 1921 with Psychological Types, one of his most influential books. There followed a decade of active publication, interspersed with overseas travels. Constance Long arranged for Jung to deliver a seminar in Cornwall in 1920. Another seminar was held in 1923, this one organized by Helton Godwin Baynes (known as “Peter”), and another in 1925.
In 1935, at the invitation of his close British friends and colleagues, H.G. Baynes, E. A. Bennet and Hugh Crichton-Miller, Jung gave a series of lectures at the Tavistock Clinic in London, later published as part of the Collected Works.
In 1938, Jung was awarded with an honorary degree by the University of Oxford. At the tenth International Medical Congress for Psychotherapy held at Oxford from 29 July to 2 August 1938, Jung gave the presidential address, followed by a visit to Cheshire to stay with the Bailey family at Lawton Mere.
In 1946, Jung accepted to become first Honorary President of the newly formed Society of Analytical Psychology in London, having previously approved its training programme devised by Michael Fordham.
During the period of Jung’s collaboration with Freud, both visited the US in 1909 to lecture at Clark University, Worcester, Massachusetts where both were awarded honorary degrees. In 1912 Jung gave a series of lectures at Fordham University, New York which were published later in the year as Psychology of the Unconscious. Jung made a more extensive trip westward in the winter of 1924–5, financed and organized by Fowler McCormick and George Porter. Of particular value to Jung was a visit with Chief Mountain Lake of the Taos Pueblo near Taos, New Mexico. Jung made another trip to America in 1936, giving lectures in New York and New England for his growing group of American followers. He returned in 1937 to deliver the Terry Lectures at Yale University, later published as Psychology and Religion. In October 1925, Jung embarked on his most ambitious expedition, the “Bugishu Psychological Expedition” to East Africa.
He was accompanied by Peter Baynes and an American associate, George Beckwith. On the voyage to Africa, they became acquainted with an English woman named Ruth Bailey, who joined their safari a few weeks later. The group traveled through Kenya and Uganda to the slopes of Mount Elgon, where Jung hoped to increase his understanding of “primitive psychology” through conversations with the culturally isolated residents of that area. Later he concluded that the major insights he had gleaned had to do with himself and the European psychology in which he had been raised. In December 1937, Jung left Zurich again for an extensive tour of India with Fowler McCormick. In India, he felt himself “under the direct influence of a foreign culture” for the first time. In Africa, his conversations had been strictly limited by the language barrier, but in India he was able to converse extensively.
Hindu philosophy became an important element in his understanding of the role of symbolism and the life of the unconscious, though he avoided a meeting with Ramana Maharshi. He described Ramana as being absorbed in “the self”. Jung became seriously ill on this trip and endured two weeks of delirium in a Calcutta hospital. After 1938, his travels were confined to Europe. Jung became a full professor of medical psychology at the University of Basel in 1943, but resigned after a heart attack the next year to lead a more private life. He became ill again in 1952.
Jung continued to publish books until the end of his life, including Flying Saucers: A Modern Myth of Things Seen in the Skies (1959), which analyzed the archetypal meaning and possible psychological significance of the reported observations of UFOs. He also enjoyed a friendship with an English Roman Catholic priest, Father Victor White, who corresponded with Jung after he had published his controversial Answer to Job.
In 1961, Jung wrote his last work, a contribution to Man and His Symbols entitled “Approaching the Unconscious” (published posthumously in 1964). Jung died on 6 June 1961 at Küsnacht after a short illness. He had been beset by circulatory diseases.
Jung’s thought was formed by early family influences, which on the maternal side were a blend of interest in the occult and in solid reformed academic theology. On his father’s side were two important figures, his grandfather the physician and academic scientist, Karl Gustav Jung and the family’s actual connection with Lotte Kestner, the niece of the German polymath, Johann Wolfgang Goethe’ s “Löttchen”.
Although he was a practicing clinician and writer and as such founded analytical psychology, much of his life’s work was spent exploring related areas such as physics, vitalism, Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung’s interest in philosophy and spiritual subjects led many to view him as a mystic, although his preference was to be seen as a man of science.
The major concepts of analytical psychology as developed by Jung include:
Archetype – a concept “borrowed” from anthropology to denote supposedly universal and recurring mental images or themes. Jung’s definitions of archetypes varied over time and have been the subject of debate as to their usefulness.
Archetypal images – universal symbols that can mediate opposites in the psyche, often found in religious art, mythology and fairy tales across cultures
Complex – the repressed organisation of images and experiences that governs perception and behaviour
Extraversion and introversion – personality traits of degrees of openness or reserve contributing to psychological type.
Persona - element of the personality that arises “for reasons of adaptation or personal convenience” - the “masks” one puts on in various situations.
Shadow – the repressed, therefore unknown, aspects of the personality including those often considered to be negative
Ego - the center of the field of consciousness, the part of the psyche where our conscious sense of identity and existence resides.
Collective unconscious – aspects of unconsciousness experienced by all people in different cultures
Anima – the contrasexual aspect of a man’s psyche, his inner personal feminine conceived both as a complex and an archetypal image
Animus – the contrasexual aspect of a woman’s psyche, her inner personal masculine conceived both as a complex and an archetypal image
Self – the central overarching concept governing the individuation process, as symbolised by mandalas, the union of male and female, totality, unity. Jung viewed it as the psyche’s central archetype
Individuation – the process of fulfilment of each individual “which negates neither the conscious or unconscious position but does justice to them both”.
Synchronicity – an acausal principle as a basis for the apparently random simultaneous occurrence of phenomena.
Jung was one of the first people to define introversion and extraversion in a psychological context. In Jung’s Psychological Types, he theorizes that each person falls into one of two categories, the introvert and the extravert. These two psychological types Jung compares to ancient archetypes, Apollo and Dionysus. The introvert is likened with Apollo, who shines light on understanding. The introvert is focused on the internal world of reflection, dreaming and vision. Thoughtful and insightful, the introvert can sometimes be uninterested in joining the activities of others. The extravert is associated with Dionysus, interested in joining the activities of the world. The extravert is focused on the outside world of objects, sensory perception and action. Energetic and lively, the extravert may lose their sense of self in the intoxication of Dionysian pursuits. Jungian introversion and extraversion is quite different from the modern idea of introversion and extraversion.
Modern theories often stay true to behaviourist means of describing such a trait (sociability, talkativeness, assertiveness etc.) whereas Jungian introversion and extraversion is expressed as a perspective: introverts interpret the world subjectively, whereas extraverts interpret the world objectively.
In his psychological theory – which is not necessarily linked to a particular theory of social structure – the persona appears as a consciously created personality or identity, fashioned out of part of the collective psyche through socialization, acculturation and experience. Jung applied the term persona, explicitly because, in Latin, it means both personality and the masks worn by Roman actors of the classical period, expressive of the individual roles played.
The persona is a mask for the “collective psyche”, a mask that ‘pretends’ individuality, so that both self and others believe in that identity, even if it is really no more than a well-played role through which the collective psyche is expressed.
Was just thinking yesterday if we’d do Jung soon…
Wasn’t there an episode of Black Mirror or Electric Dreams like this as well?
There’s a post-apocalyptic military encampment fighting against AI drones gone rogue - the hub of some worldwide Amazon analog developed these drones that took their programming to its most illogical ironic conclusion and subsequently destroyed most of humanity. Can’t remember which series that was from…