A reabilitação DA FUNÇÃO FEELING OF CG JUNG IN OUR CIVILIZATION
CONTEMPORARY
MARIE-LOUISE VON FRANZ
Translation into Portuguese by Mattos and Flora Bojunga Conceição Soares Beltran, revised in German by Elis Souza, overhaul Elisa Freitas ax.
When Jung had 21 to 23 years old and studying medicine gave four lectures to his colleagues in the Association of Students of Zofingia in Basel. In one, in 1897, cites the following passage from the 'psychology' of Kant: "The main question is always the moral, this is the sacred inviolable and that we must protect, and this is also the foundation and goal of all our speculations and searches. All metaphysical speculations arising therefrom. God and the "other world" is the sole aim of all our philosophical investigations, and the concepts of God and of 'another world' do not relate to morals, good for nothing. "
So - after an acute attack on materialism in general, Jung continues: "If you should require moral firstly as 'Total Revolution' to science and their representatives, through certain transcendent truths (...). Whether, for example, teach in the institutes of physiology, a place that intentionally weakens the moral of students, compared to experiments shameful, barbaric, cruel torture by the animals that are incompatible to mankind - in such institutes, say, should be taught that no truth to be investigated by immoral means can become a moral justification for existence. (Emphasis mine).
Jung therefore turns toward and highlights Kant's idea that only belief in realities that lie below the rough material can ensure a moral attitude of man's life. What I want to stress upon this quote is this: Jung was in itself a kind introverted thinking, but even at this conference of his youth express their feeling. Never was a cold intellectual. Since this conference was passed 84 years, and where we are today with respect to this problem?
The cruel torture of animals has multiplied by a thousand, not only in scientific laboratories, but nowadays also in agriculture, and consequently has been extended to the torture of countless men around the world. Military experts now have cold blood as they can be exterminated in a nuclear war millions of men. I agree - it's your profession, but notes that are not disturbed or depressed when they must make these calculations. But these things are known, so I turn, instead, it is closer, that is, to our own field: psychology. In universities the prevailing statistics, you will receive only as serious statements 'hard', that is, statistics. However, Jung has long put her finger in the wound: statistics describe only an intellectual-abstract image of the investigated object, not its reality: when we say, for example, that on average the stone weighs a pound out a bunch of rocks and not find in reality almost no stone that weighs just a pound! So we build an abstract model of reality and then to confuse with reality, which, however, considered more precisely, is a mere exception. All sciences founded mathematically go down that road, and Jung did not participate because it accused him of being 'unscientific' - perhaps this even real, but Jung is more realistic. In therapy Jung opposed to the old doctor's white clothing, which treats patients as an impersonal object - he was placed in front of each patient with his own personal feeling - that were positive or negative - and made each time an analysis personal encounter. Disciples of Jung, who introduced one time or another so illegitimate technical procedures as required to discuss the transfer, have receded substantially the form of a pre-Jungian thought. This refers in particular to the call transfer problem, ie, precisely the sentimental relationship, which however, is treated as a manageable size. In a letter
Jung writes explicitly: "The dissolution of the transfer is to stop often to describe the nature of the relationship as" shipment. " This term lowers the ratio to a mere projection, which is not. 'Transfer' is the illusion of its uniqueness, when viewed from a collective point of view and conventional. 'Being single' lies simply and solely on the relationship between individuals, which they have no other relationships other than individuals, ie, unique people. " [1] So - so it must be concluded - the word transfer had to be applied when one tries to intentionally devalue the projections somewhat illusory, but not in the sentimental relationship that builds over the course of treatment.
Kindness forced it is, of course, a false virtue, as false as what some analysts to their patients - it follows the old role of medical practice and serves as a means of camouflage for not having to express the genuine feelings and true. Feelings that often are not in any kind of absolute, that is, attempting thereby to deceive rejections and confrontations. This kindness is derived from the persona-Christian sentiment, to return to later.
But first let us return to the problem of science: our modern scientific and technological world and their way of life have been built by scientists whose primary function is introverted or extroverted thinking, perception also coupled to an extrovert or an introvert. In physics, for example stand out introverts like Einstein, Bohr, Pauli, etc.., in theoretical physics; extroverts, for example, Wernher Von Braun in experimental physics. The function of intuition is totally rejected, because it requires speculative ideas to make new models of thinking. But the sentiment is not nowhere and is expressed in most cases, only in children's well-meaning phrases that tell all the little word 'should'. And aside from Niels Bohr, mentioned all the physicists wanted to cooperate or collaborate in the manufacture of the atomic bomb! Today there among physicists in the United States a tendency to Hindu philosophy, which certainly is anti-materialist, but considers the life of the individual nothing. How inhuman
became modern medicine, do not need any explanation. The journals are full of it, but almost nothing happens. So lonely and pioneering work of Dr. Elisabeth Kubler-Ross, took a step in the right direction.
Another area in which our sense, unfortunately, is dysfunctional in so-called Development Aid. The doctor Benno Glauser published about a remarkable article in the journal of the Swiss Red Cross. [2] It unmasks like us, people of other cultures, try to help and at the same time, we intend to impose our religious or scientific views and thereby destroy its own foundations vital, spiritual and religious. Our doctors, missionaries, architects, and agronomists are all starting from the premise that they know what is true or false to each other and are seen occasionally disappointed and angry that these people reject their help with apathy, resistance and displeasure known. I would like to quote from the article Glauser, what an Indian father-in Paraguay told a medical assistant: [3] "For us, father, health is a state we call the 'tekoresai'; and that this 'state of full health' is possible, there must be several things and situations, they all belong to 'full health condition' and are: plants and trees taken only as curative, but also all the trees and plants a whole, the words true or good, balanced diet, the no-pass-per-up-the-other; the jungle, the harmony, the village community, talking and dialoguing with others, the conservation and protection our 'way of being'; living our own culture and way of being, feeling of strength, which is given us through all things I have mentioned, the union of our community, living in calm and security in our country, to live together in family and village community; parties. - So, are you white and make us dependent on money and other material things: it destroys our 'state of full health. " You say bad things, speak evil of others, take ownership of our land, not having land means not eating anything, eat anything that is not illness. And finally, looking up in your pockets, you pull out a white pill and want to make us believe that if we take this pill there is health, it would be healthy ... " All our
do is destructive, as pointed Glauser, in a fundamental lack of respect for other people and their cultural values different from our sentimental - in other words, a lack of genuine feeling differently. We know very well the background of these catastrophic effects of our behavior and we also know that there is a growing hatred of other nations in relation to the white race, but in return, it seems that we had been willing to do something to resist it.
However, it is not necessary to go to people so far, because the same attitude, lack of feeling, also prevails among us of a group another. The architects of our city and our region, for example, in designing their drawing boards and plans of the city streets after that will destroy the happiness of life of countless beings. They think with all that cold blood is an expropriated farmer receives adequate compensation in cash or land in question is resolved. But do not take into account at all, maybe what this peasant love, your particular piece of land. We took the elders of their homes, neighborhoods, where they have cats and they feed the birds, and then we wonder when they die suddenly in their new and so-called hygienic dwellings in which no cats or birds that filthy.
What should we do then? Transforming our politics, and therefore our laws? Last chance to publicly treats this problem? Erich Neumann wanted to put in a militant, in his book Depth Psychology and New Ethics', new rules of morality, his book had a print, but in the end produced no results. Of course, this is not the way to address the problem. I believe that Jung's 22 years put his finger in the wound, meaning that we should first recognize the 'Reality of the Soul ", that is, the Unconscious, and hence also the reality of the divine image of Himself and a reality transmaterial, before we hold on to some other thing. Let me give an example I gave, not long ago, a conference in Germany on dreams of dying, which would suggest a possible life after death. After the conference a nurse came to me with eyes full of tears and said: "What you say can not and must be right, otherwise I would be responsible for such horrible things." She did not say what it was, but evidently had bad care of dying patients - maybe they were stolen - the belief that they have not been more aware, so that his action would no longer have bad consequences. But, of course, and if their souls were there? It would be something else. It is no coincidence that Dr. Kübler-Ross began to be concerned with spiritualism, I understand. By the logic is the next step in its work with the dying, when you're not convinced, like us, the reality of the unconscious. Leads to their feeling, therefore, in this direction. In
religions of all times and there exists a representation of a god or goddess and other 'World Beyond', the immaterial life, and this can only base the foundation of an ethic more real. "The Misuse of Numen ', Jung writes why" seems to be universally understood as the worst and most original sin. " [4]
And conversely, the essence of all ethics is based on the phenomenon of consciousness, that is, the sentimental relationship between the 'human person and God' [5] or the archetype of the Self Really.
Instead what we experienced everywhere in the world crudely material is unjust suffering and the triumph of injustice. Through honesty, if put into practice, we had by-naive fools. The suffering of the innocent early Christian martyrs exercised at least an effect on the mass and converted many to Christianity. But who remembers today the name of that young German schoolteacher who was voluntarily the gas chamber with their Jewish students to comfort them? What is causing the sufferings of the Christians in Russia and brave? Nothing! We read about them in newspapers and in some ways, we do so with a resigned shrug.
Dr. Liliane Frey published the dream of a dying patient whose life had been a succession of failures outside. He dreamed: [6] "A voice ... I said, your work and suffering that consciously cross it, redeemed a hundred generations before you and brighten a hundred generations after you. "
Also here is the existence of the world beyond the critically important. In a world of material there is some solace to this man.
But why this, especially, would have to do with the feeling function? It is no coincidence the recognition of an important psychic reality for the four functions of consciousness? Of course, "if the values of ethics is largely a product of highly differentiated feeling function" [7] as Jung wrote, it requires some intelligence on the return to later. But in any case, ethics can not exist without distinct feelings, otherwise she would become a strict code of conduct rules, ie a pure collective duty. Everyone can try this, when, for example, a simple police order is applied schematically, or large scale, we can see how the state apparatus in Russia.
But now someone might object: so where are the kinds sentiment, namely that there should be a large number for all people? Because they do not compensate for this deficiency? Here we make a difference between the existence of collective feeling types and style of the era, and the collective attitude of a culture. Of course, we have many different types with feeling feeling between us, but the fashion, the collective spirit and value of proceeding, does not recognize the feeling. This weakens the influence of sense to us feeling types. Moreover, the function of an inferior type feeling - as we know - is thinking, which has so often below the trends of the time: in our materialism and intellectualism flights. Thus we see, for example, more than a Latin culture, a preference for communist ideology at its most stupid, even while the people is very unemotional and respect, as are many non-Latin peoples. I think here in Spain, Italy and some South American countries. What, above all, it is so bad that the Zeitgeist (Zeitgeist) devalues the official sense. We often hear the trial (for example, against the opponents of nuclear power) that they, 'when asked only have sentimental arguments rather than rational grounds "and, of course, with the implicit meaning that a sentimental argument is eo ipso meaningless. Similarly it is shown in the tumult of young armed insurgents. Some well-meaning talks litigants, over and over again, get in touch with the young rebels in a "reasonable" (in quotes!) - Entirely without result, because these young people are moved by feelings quite obscure, mostly negative, which can not be translated into a rational or emotional language. Many Governments propose a qualified program of far-reaching help for young people without work, to allow them a statement later. That is certainly good and just, but it will help enough? No longer a young rebel without a job to learn a little more electronics? We know that the Soviets paid in part to these rebels, but it also gave them enough money? I do not think much we can correct them if we ourselves remain at the level of rational materialism, in that this is totally false, is false only when we believe that that is all. Jung wrote in a letter [8] we become materialistic "unilaterally intellectual and rational," and totally forget that there are other factors that do not allow themselves to flow through the righteousness of reason and understanding. Hence we see everywhere ignite a mystical emotionality, which since the Middle Ages has there been a missing person. This is a concession to technical progress too fast.
Therefore we need more than understanding and reason, because the last irritate even more young people; we should be able to offer a new vision of the whole, of being creative, and certainly not materialistic as whole - in my opinion, we should be able to establish a relationship with the unconscious as a transcendent reality, relationship should not only be done with the understanding, but also with feeling and emotion. What happens to the many forms of Eastern Mysticism that are so fashionable among us in the West? Also they came too easy for us and again as an intellectual, ultimately, they apply the thinking and intuition, or as forms of yoga, to perception. These teachings, as Jung has emphasized, properly are, indeed, theological systems that have little or absolutely do not take into account the individual and his relationship with the Divine. "For too oriental wisdom" writes he [9] (...) "direct experience is replaced by an excessive eastern knowledge," he wrote, "and thus is obstructed access to psychology. Understandably, however, that people try first the roads already traveled, before they decide to walk the path not yet traveled. "
And in a letter to Miguel Serrano [10] writes further: "You've chosen two good representatives of East and West. Krishnamurti is totally unreasonable and leaves the solution to the stillness, that is, leave it as part of mother nature. Toynbee, on the other hand, believes in making and shaping opinions. Neither believes in the flowering and unfolding of the individual as an experiment and a work of dubious and confusing the living God. To him we must lend our eyes and ears and our minds sharp (...)" (because God wants us to take place in consciousness). "We urgently need a truth or a self-similar to that of ancient Egypt, as I found her still alive among taos-pueblo. The head of his cult, the old Ochwiäh Biano (Mountain Lake), said: 'We are the people who live on the roof of the world, we are the sons of the Sun is our father. We help you every day to be born (...). We do not only for ourselves but also for all Americans. Therefore should not interfere in our religion. But if they continue to do so (by missionaries) and upset, then you will see that in ten years the sun will not rise again. " He assumed correctly that day, light, consciousness and the sense of them will die if they are destroyed by the narrowness of American rationalism, and so will the world be subjected to such treatment. "
Elsewhere [11] Jung stresses that when we uncritically the teachings of the East, often these ideas are more important than the inner life, hope and liberating experience ecstasy interior stray predominantly intellectual in that effort, so that instead of the original experience, we have performed as an imitation method. Many methods including Eastern
repress the unconscious rather than establishing a relationship with him. [12] All this should suffice to show that in Jung's view there can be no true ethical living without the unique experience of the Divine. Not for adhering to any theological doctrine, and others. The original experiment can only be experienced by the individual - which is not experienced is never really real to me, can exist in my head as an idea or opinion, but it is not an experience. One thing is that I know of books that exist only because the elephants, and another, I've seen, smelled, touched one of them. Only this is a real experience, something that I would experiment with all functions, including the feeling.
So how do we get the Christian life of charity - it is not what we are looking at the bottom and we should return? Surely Christianity, at first it was a totally emotional experience. The early Christians were mostly slaves and uneducated men, and love for their brothers or sisters have created a bond between them fruitful. Many Christians primitives to be boasted not intellectuals. But suddenly the doctrinaire theological disputes dogmatic beliefs and tracking of foreign earned the front and superimposed with love of neighbor that was constrained by the universal principle of power, that arch-enemy of all forms of Love.
The Marxist slogan of international solidarity is more than one aspect of a setback to the ideal of love of the early Christians, but without stating on the transcendent, but only in relation to the material side of existence.
In our time all the nations of the earth they walk laps with the technical, economic and intellectual and therefore need especially the feeling in society at large. Until this is one of the triumphs of Communist propaganda. [13] From the Soviet system many of his supporters have been misled in this regard, many turn to a Eurocommunism and the like. In South America, Che Guevara has been done often, literally, as a sort of hero of love, especially by women. Despite all the disappointments, many church representatives, of all faiths, are turning to Marxism, because they feel that it is connected to the ideal of love and close to primitive Christianity. But where communism has been successful for power, had opposite results. Jung writes [14] : "The collective systems, called 'political parties' or state act destructively on human relationships. But they can also be easily destroyed, because individuals are still in a state of unconsciousness, which can not assimilate the stupendous growth and fusion of the masses. As you know, the greatest effort of totalitarian states is intended to undermine personal relationships through fear and mistrust that arises where an atomized the human soul is completely choked. Even the relationship between parents and children, which is the most intimate and natural, is disrupted by the State. (...) The only way to stop this process is the development of the individual conscience. So it becomes immune to the seduction of collective organizations. Only then is preserved her soul alive because it is based on human relationships. [15] The accent should fall on the conscious embodiment and not to the state organization. "Elsewhere: [16] "(...) solidarity and common life of humanity are one of the basic questions of existence . But the issue is complicated because the individual must also present themselves as independent, which is only possible if the community has value only relative. Otherwise they submerge and even destroy the individual and then itself disappears. In other words, a true community can only be formed by autonomous individuals who are social beings only so far. Only they can accomplish the will of God placed within each of us. "(Genuine community needs" psychological understanding and identification in different points of view ").
Many young people, mainly left-oriented, experience community life today, trying so laudable a new form of social relationship. But from what I have seen, to complete such communities almost always fall apart due to internal struggles. The feeling of an enthusiastic loving acceptance of another can not sustain itself when it comes to everyday life, because it is too idealistic and sentimental undifferentiated. Therefore, the affections explosives dissolve and terminate the community. But feelings and emotions are signs of an undifferentiated feeling. I reviewed some youngsters living in communities and it did, especially as other people also with respect to its sentimental relationships, in most cases they abandoned the original community and in its place created a circle of personal friends. Today many are a form of worship of affects and emotions: positive, in the form of events musical, or negative, on disputes. Those who believe that doing so would vie express feelings, but it is not, however, entirely true, because the feelings are only in a primitive state contaminated by emotions, however different the feeling is not at all emotional. [17] Caring for the emotions and feelings consciously is something unhealthy and ultimately lead to destruction. But what is not right then with the Christian love of neighbor and its continuation in the mundane, materialistic Socialism and Communism? [18] Its positive aspect is usually some human empathy that unites us with all men, but its downside is the child's emotional sentimentality, which is nothing but the reverse of brutality. [19] While our butts knitted woolen underwear for the darkies naked, slave traders, who were of the same religion, and destroyed the lives of thousands of blacks. This just goes to show that brutality and sentimentality are two sides of same coin. Therefore we can not regress to such a childish love of neighbor, but we shall return to him as a human love in general, at a higher level. How would that be more or less? Jung calls it as a new form of Eros (Love) has a totalizing effect, curative and is irradiation of individual personality. [20] Eros
This is, incidentally, a female principle. [21] This form of love was symbolized by the alchemical tradition by an odd sight: the pink color of blood which exudes from the stone of the wise man or Homo putissimus' and cures all men. Homo putissimus means the most authentic human being, man purer or more authentic (not merged), as opposed to Christ, the pure homo, man purer. [22] He is a man who knows all that is human and is not distorted by any influence or unknown mixture. He will deliver the world evil in the end times through blood pink. That symbolizes a certain class of Eros, which unifies both the single and the many forms a whole, must compensate for the lack of feeling of our times, a form of love that is linked with a higher self and inner understanding. What was hitherto considered a Christian love is blind and insight, can explain why even the Inquisition. "The more love is blind," said Jung, [23] "it is more instinctive, and leads to destructive consequences, as it is a Dynamis, you need to shape and direction." For their proper use requires a consciousness expanded and a higher point of view, because the human unconscious is fooled by its projections, and therefore can not truly see the other and not love him as he is. A great unconsciousness of feeling too much is still producing in the first place, a great approach and too close without a join, which then results in an explosion enantiodromia through mutual affection. However, in a relationship includes different distance, in each case is different. Jung writes in a letter: [24] "Decreasing the distance between people is one of the major chapters and more difficult the process of individuation. The danger is always that distance is so constructed that only unilateral, appearing then inevitably a form of violence in a row followed by resentment. Every relationship has its optimum distance, which must be discovered empirically. (...) The resistance should be considered with the utmost attention ... "Jung points out that this is especially difficult between man and woman, because then it mixes even sexuality. Differentiated in a relationship would therefore be both a deep understanding and a warm personal approach with each other, but also some distance, a mean and a non-understood, the which means silent about the secret of another human being. For a lover blind and instinctive that alienation causes great pain, but assures him or her also their own freedom, without which individuation is not possible. That seems a point of great importance and significance for the future.
In a discussion about the danger of a Third World War, this time from an atomic war, Jung stated that the only countervailing force could be a universal religious movement, [25] would lead to a complete change. Since Jung wrote that in 1945, we note that attempts in this direction occurred in several places: a revival Islam, cults like the Bahai, Korean Moonies, or countless missions Buddhist Hindu gurus. All they tried to lead this global movement, also made no less than the Catholic Church, in which time and again "the Spirit in the religious sense, moves the animal mass," [26] as well as recent events show in Poland . But all these religious systems are not only a redeeming factor, they themselves also have a dangerous shadow. An archetype that moves the masses and, especially, leads people to think that they alone hold the truth, so therefore persecute those who think otherwise. In addition, religious leaders are anxious to obtain as another, as political leaders, that the individual identifies himself completely with your truth, which remains always unilateral. "Even if it should be a great deal of truth, the identification with it would be something like a disaster in order to halt the continued spiritual development. Instead of knowledge one has, then, only the conviction, and it is sometimes more convenient and, therefore, more attractive. " [27] In other words, a global religious movement, in principle, could save us from spiritual destruction of materialism, and perhaps a Third World War, but would always help the disadvantage of a certain mentality gregarious. Only a conscious understanding led to the shadow and the shadow of archetypes, that is, the religious powers, could protect us from the Greek psyche and its tendency to be dragged toward self-destruction. But that means we must develop a sentimental relationship differently - including the necessary distance to our inner powers - must establish an I-thou relationship with Himself with the Godhead or the Numinous, and not, instead, develop a uncritical religious fanaticism, which is based on a possession the Numinous.
The sentimental relationship with peers outside and inside the archetypal powers go hand in hand in a strange way. Jung stresses in his memoirs that the criterion of a life is the relationship with the unlimited, ie with the numinous world of the archetype. [28] "Only when I know that the limit is essential, is not wasting my interest in futility. (...) Ultimately we just have some value because of the essential, and if you do not have it, life is wasted. Also in relation with other human beings, what matters is if the boundless expressed in it or not. "Jung means with what a deep relationship with others is possible only through Himself. Generally, the 'I' to 'I' exist only superficial interests and associations. Himself as the benefits in a relationship I can not say here. Jung tried to show it in their books about the transfer and Coniunctionis Mysterium. But time and again remains a mysterious adventure of love.
seems to me - to conclude - that today's application for Jung is gradually being understood better than in the period in which he lived, but this extremely important point, the rehabilitation of Eros intra-human relationship and a more sentimental differentiated with the Transcendent, it is still very taken into account. Many people come Jung's ideas as a philosophical system or theory, or even worse, as a new collective ideology or as a new orientation in psychological theory, something that no one is. The analytical process is a process of pure empirical experience, which transcends psychology is in itself as pure science. [29] During this process everything becomes a living encounter with entities inside and outside, with which we must establish a sentimental relationship. Jung's focus on the individual elements is therefore conscious purpose and unilateral, for compensate the prevailing collective unilateralism. "There is and always will be," he writes, by 1934, [30] "the two aspects, ie the point of view of social leader who, while idealistic, sees the general welfare in a major or minor occupation the individual (for the community) and spiritual leader who only seeks an improvement of the individual. I see no possibility of a reconciliation between them, since they constitute an appropriate pair of opposites, that keeps the world in balance. "Jung saw his own task in improving the individuals who simply do not get results without a sentimental relationship, personal and unique. Maybe one day he enters history as one rider tried, which brought the company back to the Holy Grail disappeared, the feminine principle of Eros, that is, like that 'homo putissimus' of alchemy, which exuded blood pink - a New Form of Love and holistic healing, although it can not eliminate the newly named pair of opposing collective-individual, can build a bridge between them.
So - after an acute attack on materialism in general, Jung continues: "If you should require moral firstly as 'Total Revolution' to science and their representatives, through certain transcendent truths (...). Whether, for example, teach in the institutes of physiology, a place that intentionally weakens the moral of students, compared to experiments shameful, barbaric, cruel torture by the animals that are incompatible to mankind - in such institutes, say, should be taught that no truth to be investigated by immoral means can become a moral justification for existence. (Emphasis mine).
Jung therefore turns toward and highlights Kant's idea that only belief in realities that lie below the rough material can ensure a moral attitude of man's life. What I want to stress upon this quote is this: Jung was in itself a kind introverted thinking, but even at this conference of his youth express their feeling. Never was a cold intellectual. Since this conference was passed 84 years, and where we are today with respect to this problem?
The cruel torture of animals has multiplied by a thousand, not only in scientific laboratories, but nowadays also in agriculture, and consequently has been extended to the torture of countless men around the world. Military experts now have cold blood as they can be exterminated in a nuclear war millions of men. I agree - it's your profession, but notes that are not disturbed or depressed when they must make these calculations. But these things are known, so I turn, instead, it is closer, that is, to our own field: psychology. In universities the prevailing statistics, you will receive only as serious statements 'hard', that is, statistics. However, Jung has long put her finger in the wound: statistics describe only an intellectual-abstract image of the investigated object, not its reality: when we say, for example, that on average the stone weighs a pound out a bunch of rocks and not find in reality almost no stone that weighs just a pound! So we build an abstract model of reality and then to confuse with reality, which, however, considered more precisely, is a mere exception. All sciences founded mathematically go down that road, and Jung did not participate because it accused him of being 'unscientific' - perhaps this even real, but Jung is more realistic. In therapy Jung opposed to the old doctor's white clothing, which treats patients as an impersonal object - he was placed in front of each patient with his own personal feeling - that were positive or negative - and made each time an analysis personal encounter. Disciples of Jung, who introduced one time or another so illegitimate technical procedures as required to discuss the transfer, have receded substantially the form of a pre-Jungian thought. This refers in particular to the call transfer problem, ie, precisely the sentimental relationship, which however, is treated as a manageable size. In a letter
Jung writes explicitly: "The dissolution of the transfer is to stop often to describe the nature of the relationship as" shipment. " This term lowers the ratio to a mere projection, which is not. 'Transfer' is the illusion of its uniqueness, when viewed from a collective point of view and conventional. 'Being single' lies simply and solely on the relationship between individuals, which they have no other relationships other than individuals, ie, unique people. " [1] So - so it must be concluded - the word transfer had to be applied when one tries to intentionally devalue the projections somewhat illusory, but not in the sentimental relationship that builds over the course of treatment.
Kindness forced it is, of course, a false virtue, as false as what some analysts to their patients - it follows the old role of medical practice and serves as a means of camouflage for not having to express the genuine feelings and true. Feelings that often are not in any kind of absolute, that is, attempting thereby to deceive rejections and confrontations. This kindness is derived from the persona-Christian sentiment, to return to later.
But first let us return to the problem of science: our modern scientific and technological world and their way of life have been built by scientists whose primary function is introverted or extroverted thinking, perception also coupled to an extrovert or an introvert. In physics, for example stand out introverts like Einstein, Bohr, Pauli, etc.., in theoretical physics; extroverts, for example, Wernher Von Braun in experimental physics. The function of intuition is totally rejected, because it requires speculative ideas to make new models of thinking. But the sentiment is not nowhere and is expressed in most cases, only in children's well-meaning phrases that tell all the little word 'should'. And aside from Niels Bohr, mentioned all the physicists wanted to cooperate or collaborate in the manufacture of the atomic bomb! Today there among physicists in the United States a tendency to Hindu philosophy, which certainly is anti-materialist, but considers the life of the individual nothing. How inhuman
became modern medicine, do not need any explanation. The journals are full of it, but almost nothing happens. So lonely and pioneering work of Dr. Elisabeth Kubler-Ross, took a step in the right direction.
Another area in which our sense, unfortunately, is dysfunctional in so-called Development Aid. The doctor Benno Glauser published about a remarkable article in the journal of the Swiss Red Cross. [2] It unmasks like us, people of other cultures, try to help and at the same time, we intend to impose our religious or scientific views and thereby destroy its own foundations vital, spiritual and religious. Our doctors, missionaries, architects, and agronomists are all starting from the premise that they know what is true or false to each other and are seen occasionally disappointed and angry that these people reject their help with apathy, resistance and displeasure known. I would like to quote from the article Glauser, what an Indian father-in Paraguay told a medical assistant: [3] "For us, father, health is a state we call the 'tekoresai'; and that this 'state of full health' is possible, there must be several things and situations, they all belong to 'full health condition' and are: plants and trees taken only as curative, but also all the trees and plants a whole, the words true or good, balanced diet, the no-pass-per-up-the-other; the jungle, the harmony, the village community, talking and dialoguing with others, the conservation and protection our 'way of being'; living our own culture and way of being, feeling of strength, which is given us through all things I have mentioned, the union of our community, living in calm and security in our country, to live together in family and village community; parties. - So, are you white and make us dependent on money and other material things: it destroys our 'state of full health. " You say bad things, speak evil of others, take ownership of our land, not having land means not eating anything, eat anything that is not illness. And finally, looking up in your pockets, you pull out a white pill and want to make us believe that if we take this pill there is health, it would be healthy ... " All our
do is destructive, as pointed Glauser, in a fundamental lack of respect for other people and their cultural values different from our sentimental - in other words, a lack of genuine feeling differently. We know very well the background of these catastrophic effects of our behavior and we also know that there is a growing hatred of other nations in relation to the white race, but in return, it seems that we had been willing to do something to resist it.
However, it is not necessary to go to people so far, because the same attitude, lack of feeling, also prevails among us of a group another. The architects of our city and our region, for example, in designing their drawing boards and plans of the city streets after that will destroy the happiness of life of countless beings. They think with all that cold blood is an expropriated farmer receives adequate compensation in cash or land in question is resolved. But do not take into account at all, maybe what this peasant love, your particular piece of land. We took the elders of their homes, neighborhoods, where they have cats and they feed the birds, and then we wonder when they die suddenly in their new and so-called hygienic dwellings in which no cats or birds that filthy.
What should we do then? Transforming our politics, and therefore our laws? Last chance to publicly treats this problem? Erich Neumann wanted to put in a militant, in his book Depth Psychology and New Ethics', new rules of morality, his book had a print, but in the end produced no results. Of course, this is not the way to address the problem. I believe that Jung's 22 years put his finger in the wound, meaning that we should first recognize the 'Reality of the Soul ", that is, the Unconscious, and hence also the reality of the divine image of Himself and a reality transmaterial, before we hold on to some other thing. Let me give an example I gave, not long ago, a conference in Germany on dreams of dying, which would suggest a possible life after death. After the conference a nurse came to me with eyes full of tears and said: "What you say can not and must be right, otherwise I would be responsible for such horrible things." She did not say what it was, but evidently had bad care of dying patients - maybe they were stolen - the belief that they have not been more aware, so that his action would no longer have bad consequences. But, of course, and if their souls were there? It would be something else. It is no coincidence that Dr. Kübler-Ross began to be concerned with spiritualism, I understand. By the logic is the next step in its work with the dying, when you're not convinced, like us, the reality of the unconscious. Leads to their feeling, therefore, in this direction. In
religions of all times and there exists a representation of a god or goddess and other 'World Beyond', the immaterial life, and this can only base the foundation of an ethic more real. "The Misuse of Numen ', Jung writes why" seems to be universally understood as the worst and most original sin. " [4]
And conversely, the essence of all ethics is based on the phenomenon of consciousness, that is, the sentimental relationship between the 'human person and God' [5] or the archetype of the Self Really.
Instead what we experienced everywhere in the world crudely material is unjust suffering and the triumph of injustice. Through honesty, if put into practice, we had by-naive fools. The suffering of the innocent early Christian martyrs exercised at least an effect on the mass and converted many to Christianity. But who remembers today the name of that young German schoolteacher who was voluntarily the gas chamber with their Jewish students to comfort them? What is causing the sufferings of the Christians in Russia and brave? Nothing! We read about them in newspapers and in some ways, we do so with a resigned shrug.
Dr. Liliane Frey published the dream of a dying patient whose life had been a succession of failures outside. He dreamed: [6] "A voice ... I said, your work and suffering that consciously cross it, redeemed a hundred generations before you and brighten a hundred generations after you. "
Also here is the existence of the world beyond the critically important. In a world of material there is some solace to this man.
But why this, especially, would have to do with the feeling function? It is no coincidence the recognition of an important psychic reality for the four functions of consciousness? Of course, "if the values of ethics is largely a product of highly differentiated feeling function" [7] as Jung wrote, it requires some intelligence on the return to later. But in any case, ethics can not exist without distinct feelings, otherwise she would become a strict code of conduct rules, ie a pure collective duty. Everyone can try this, when, for example, a simple police order is applied schematically, or large scale, we can see how the state apparatus in Russia.
But now someone might object: so where are the kinds sentiment, namely that there should be a large number for all people? Because they do not compensate for this deficiency? Here we make a difference between the existence of collective feeling types and style of the era, and the collective attitude of a culture. Of course, we have many different types with feeling feeling between us, but the fashion, the collective spirit and value of proceeding, does not recognize the feeling. This weakens the influence of sense to us feeling types. Moreover, the function of an inferior type feeling - as we know - is thinking, which has so often below the trends of the time: in our materialism and intellectualism flights. Thus we see, for example, more than a Latin culture, a preference for communist ideology at its most stupid, even while the people is very unemotional and respect, as are many non-Latin peoples. I think here in Spain, Italy and some South American countries. What, above all, it is so bad that the Zeitgeist (Zeitgeist) devalues the official sense. We often hear the trial (for example, against the opponents of nuclear power) that they, 'when asked only have sentimental arguments rather than rational grounds "and, of course, with the implicit meaning that a sentimental argument is eo ipso meaningless. Similarly it is shown in the tumult of young armed insurgents. Some well-meaning talks litigants, over and over again, get in touch with the young rebels in a "reasonable" (in quotes!) - Entirely without result, because these young people are moved by feelings quite obscure, mostly negative, which can not be translated into a rational or emotional language. Many Governments propose a qualified program of far-reaching help for young people without work, to allow them a statement later. That is certainly good and just, but it will help enough? No longer a young rebel without a job to learn a little more electronics? We know that the Soviets paid in part to these rebels, but it also gave them enough money? I do not think much we can correct them if we ourselves remain at the level of rational materialism, in that this is totally false, is false only when we believe that that is all. Jung wrote in a letter [8] we become materialistic "unilaterally intellectual and rational," and totally forget that there are other factors that do not allow themselves to flow through the righteousness of reason and understanding. Hence we see everywhere ignite a mystical emotionality, which since the Middle Ages has there been a missing person. This is a concession to technical progress too fast.
Therefore we need more than understanding and reason, because the last irritate even more young people; we should be able to offer a new vision of the whole, of being creative, and certainly not materialistic as whole - in my opinion, we should be able to establish a relationship with the unconscious as a transcendent reality, relationship should not only be done with the understanding, but also with feeling and emotion. What happens to the many forms of Eastern Mysticism that are so fashionable among us in the West? Also they came too easy for us and again as an intellectual, ultimately, they apply the thinking and intuition, or as forms of yoga, to perception. These teachings, as Jung has emphasized, properly are, indeed, theological systems that have little or absolutely do not take into account the individual and his relationship with the Divine. "For too oriental wisdom" writes he [9] (...) "direct experience is replaced by an excessive eastern knowledge," he wrote, "and thus is obstructed access to psychology. Understandably, however, that people try first the roads already traveled, before they decide to walk the path not yet traveled. "
And in a letter to Miguel Serrano [10] writes further: "You've chosen two good representatives of East and West. Krishnamurti is totally unreasonable and leaves the solution to the stillness, that is, leave it as part of mother nature. Toynbee, on the other hand, believes in making and shaping opinions. Neither believes in the flowering and unfolding of the individual as an experiment and a work of dubious and confusing the living God. To him we must lend our eyes and ears and our minds sharp (...)" (because God wants us to take place in consciousness). "We urgently need a truth or a self-similar to that of ancient Egypt, as I found her still alive among taos-pueblo. The head of his cult, the old Ochwiäh Biano (Mountain Lake), said: 'We are the people who live on the roof of the world, we are the sons of the Sun is our father. We help you every day to be born (...). We do not only for ourselves but also for all Americans. Therefore should not interfere in our religion. But if they continue to do so (by missionaries) and upset, then you will see that in ten years the sun will not rise again. " He assumed correctly that day, light, consciousness and the sense of them will die if they are destroyed by the narrowness of American rationalism, and so will the world be subjected to such treatment. "
Elsewhere [11] Jung stresses that when we uncritically the teachings of the East, often these ideas are more important than the inner life, hope and liberating experience ecstasy interior stray predominantly intellectual in that effort, so that instead of the original experience, we have performed as an imitation method. Many methods including Eastern
repress the unconscious rather than establishing a relationship with him. [12] All this should suffice to show that in Jung's view there can be no true ethical living without the unique experience of the Divine. Not for adhering to any theological doctrine, and others. The original experiment can only be experienced by the individual - which is not experienced is never really real to me, can exist in my head as an idea or opinion, but it is not an experience. One thing is that I know of books that exist only because the elephants, and another, I've seen, smelled, touched one of them. Only this is a real experience, something that I would experiment with all functions, including the feeling.
So how do we get the Christian life of charity - it is not what we are looking at the bottom and we should return? Surely Christianity, at first it was a totally emotional experience. The early Christians were mostly slaves and uneducated men, and love for their brothers or sisters have created a bond between them fruitful. Many Christians primitives to be boasted not intellectuals. But suddenly the doctrinaire theological disputes dogmatic beliefs and tracking of foreign earned the front and superimposed with love of neighbor that was constrained by the universal principle of power, that arch-enemy of all forms of Love.
The Marxist slogan of international solidarity is more than one aspect of a setback to the ideal of love of the early Christians, but without stating on the transcendent, but only in relation to the material side of existence.
In our time all the nations of the earth they walk laps with the technical, economic and intellectual and therefore need especially the feeling in society at large. Until this is one of the triumphs of Communist propaganda. [13] From the Soviet system many of his supporters have been misled in this regard, many turn to a Eurocommunism and the like. In South America, Che Guevara has been done often, literally, as a sort of hero of love, especially by women. Despite all the disappointments, many church representatives, of all faiths, are turning to Marxism, because they feel that it is connected to the ideal of love and close to primitive Christianity. But where communism has been successful for power, had opposite results. Jung writes [14] : "The collective systems, called 'political parties' or state act destructively on human relationships. But they can also be easily destroyed, because individuals are still in a state of unconsciousness, which can not assimilate the stupendous growth and fusion of the masses. As you know, the greatest effort of totalitarian states is intended to undermine personal relationships through fear and mistrust that arises where an atomized the human soul is completely choked. Even the relationship between parents and children, which is the most intimate and natural, is disrupted by the State. (...) The only way to stop this process is the development of the individual conscience. So it becomes immune to the seduction of collective organizations. Only then is preserved her soul alive because it is based on human relationships. [15] The accent should fall on the conscious embodiment and not to the state organization. "Elsewhere: [16] "(...) solidarity and common life of humanity are one of the basic questions of existence . But the issue is complicated because the individual must also present themselves as independent, which is only possible if the community has value only relative. Otherwise they submerge and even destroy the individual and then itself disappears. In other words, a true community can only be formed by autonomous individuals who are social beings only so far. Only they can accomplish the will of God placed within each of us. "(Genuine community needs" psychological understanding and identification in different points of view ").
Many young people, mainly left-oriented, experience community life today, trying so laudable a new form of social relationship. But from what I have seen, to complete such communities almost always fall apart due to internal struggles. The feeling of an enthusiastic loving acceptance of another can not sustain itself when it comes to everyday life, because it is too idealistic and sentimental undifferentiated. Therefore, the affections explosives dissolve and terminate the community. But feelings and emotions are signs of an undifferentiated feeling. I reviewed some youngsters living in communities and it did, especially as other people also with respect to its sentimental relationships, in most cases they abandoned the original community and in its place created a circle of personal friends. Today many are a form of worship of affects and emotions: positive, in the form of events musical, or negative, on disputes. Those who believe that doing so would vie express feelings, but it is not, however, entirely true, because the feelings are only in a primitive state contaminated by emotions, however different the feeling is not at all emotional. [17] Caring for the emotions and feelings consciously is something unhealthy and ultimately lead to destruction. But what is not right then with the Christian love of neighbor and its continuation in the mundane, materialistic Socialism and Communism? [18] Its positive aspect is usually some human empathy that unites us with all men, but its downside is the child's emotional sentimentality, which is nothing but the reverse of brutality. [19] While our butts knitted woolen underwear for the darkies naked, slave traders, who were of the same religion, and destroyed the lives of thousands of blacks. This just goes to show that brutality and sentimentality are two sides of same coin. Therefore we can not regress to such a childish love of neighbor, but we shall return to him as a human love in general, at a higher level. How would that be more or less? Jung calls it as a new form of Eros (Love) has a totalizing effect, curative and is irradiation of individual personality. [20] Eros
This is, incidentally, a female principle. [21] This form of love was symbolized by the alchemical tradition by an odd sight: the pink color of blood which exudes from the stone of the wise man or Homo putissimus' and cures all men. Homo putissimus means the most authentic human being, man purer or more authentic (not merged), as opposed to Christ, the pure homo, man purer. [22] He is a man who knows all that is human and is not distorted by any influence or unknown mixture. He will deliver the world evil in the end times through blood pink. That symbolizes a certain class of Eros, which unifies both the single and the many forms a whole, must compensate for the lack of feeling of our times, a form of love that is linked with a higher self and inner understanding. What was hitherto considered a Christian love is blind and insight, can explain why even the Inquisition. "The more love is blind," said Jung, [23] "it is more instinctive, and leads to destructive consequences, as it is a Dynamis, you need to shape and direction." For their proper use requires a consciousness expanded and a higher point of view, because the human unconscious is fooled by its projections, and therefore can not truly see the other and not love him as he is. A great unconsciousness of feeling too much is still producing in the first place, a great approach and too close without a join, which then results in an explosion enantiodromia through mutual affection. However, in a relationship includes different distance, in each case is different. Jung writes in a letter: [24] "Decreasing the distance between people is one of the major chapters and more difficult the process of individuation. The danger is always that distance is so constructed that only unilateral, appearing then inevitably a form of violence in a row followed by resentment. Every relationship has its optimum distance, which must be discovered empirically. (...) The resistance should be considered with the utmost attention ... "Jung points out that this is especially difficult between man and woman, because then it mixes even sexuality. Differentiated in a relationship would therefore be both a deep understanding and a warm personal approach with each other, but also some distance, a mean and a non-understood, the which means silent about the secret of another human being. For a lover blind and instinctive that alienation causes great pain, but assures him or her also their own freedom, without which individuation is not possible. That seems a point of great importance and significance for the future.
In a discussion about the danger of a Third World War, this time from an atomic war, Jung stated that the only countervailing force could be a universal religious movement, [25] would lead to a complete change. Since Jung wrote that in 1945, we note that attempts in this direction occurred in several places: a revival Islam, cults like the Bahai, Korean Moonies, or countless missions Buddhist Hindu gurus. All they tried to lead this global movement, also made no less than the Catholic Church, in which time and again "the Spirit in the religious sense, moves the animal mass," [26] as well as recent events show in Poland . But all these religious systems are not only a redeeming factor, they themselves also have a dangerous shadow. An archetype that moves the masses and, especially, leads people to think that they alone hold the truth, so therefore persecute those who think otherwise. In addition, religious leaders are anxious to obtain as another, as political leaders, that the individual identifies himself completely with your truth, which remains always unilateral. "Even if it should be a great deal of truth, the identification with it would be something like a disaster in order to halt the continued spiritual development. Instead of knowledge one has, then, only the conviction, and it is sometimes more convenient and, therefore, more attractive. " [27] In other words, a global religious movement, in principle, could save us from spiritual destruction of materialism, and perhaps a Third World War, but would always help the disadvantage of a certain mentality gregarious. Only a conscious understanding led to the shadow and the shadow of archetypes, that is, the religious powers, could protect us from the Greek psyche and its tendency to be dragged toward self-destruction. But that means we must develop a sentimental relationship differently - including the necessary distance to our inner powers - must establish an I-thou relationship with Himself with the Godhead or the Numinous, and not, instead, develop a uncritical religious fanaticism, which is based on a possession the Numinous.
The sentimental relationship with peers outside and inside the archetypal powers go hand in hand in a strange way. Jung stresses in his memoirs that the criterion of a life is the relationship with the unlimited, ie with the numinous world of the archetype. [28] "Only when I know that the limit is essential, is not wasting my interest in futility. (...) Ultimately we just have some value because of the essential, and if you do not have it, life is wasted. Also in relation with other human beings, what matters is if the boundless expressed in it or not. "Jung means with what a deep relationship with others is possible only through Himself. Generally, the 'I' to 'I' exist only superficial interests and associations. Himself as the benefits in a relationship I can not say here. Jung tried to show it in their books about the transfer and Coniunctionis Mysterium. But time and again remains a mysterious adventure of love.
seems to me - to conclude - that today's application for Jung is gradually being understood better than in the period in which he lived, but this extremely important point, the rehabilitation of Eros intra-human relationship and a more sentimental differentiated with the Transcendent, it is still very taken into account. Many people come Jung's ideas as a philosophical system or theory, or even worse, as a new collective ideology or as a new orientation in psychological theory, something that no one is. The analytical process is a process of pure empirical experience, which transcends psychology is in itself as pure science. [29] During this process everything becomes a living encounter with entities inside and outside, with which we must establish a sentimental relationship. Jung's focus on the individual elements is therefore conscious purpose and unilateral, for compensate the prevailing collective unilateralism. "There is and always will be," he writes, by 1934, [30] "the two aspects, ie the point of view of social leader who, while idealistic, sees the general welfare in a major or minor occupation the individual (for the community) and spiritual leader who only seeks an improvement of the individual. I see no possibility of a reconciliation between them, since they constitute an appropriate pair of opposites, that keeps the world in balance. "Jung saw his own task in improving the individuals who simply do not get results without a sentimental relationship, personal and unique. Maybe one day he enters history as one rider tried, which brought the company back to the Holy Grail disappeared, the feminine principle of Eros, that is, like that 'homo putissimus' of alchemy, which exuded blood pink - a New Form of Love and holistic healing, although it can not eliminate the newly named pair of opposing collective-individual, can build a bridge between them.
[1] Letter to Sra.Olga Fröbe-Kapteyn, August 16, 1947, only in the English edition, vol. I, p.475.
[2] N.5, 1, jul.1981, p.13 onwards.
[3] p.17/18 Oc.
[4] Letters, vol. III, p.88, letter dated 11.06.1957.
[5] Cf Ibid., Vol. III, letter of 05.26.1956, p. 24-25, cf. letter 09.07.1957, p. 97.
[6] Im Umkreis des Todes. Daimon, Zurich, 1980, p.34.
[7] Letters, vol. I, letter of 20.03.1937, p. 242.
[8] Letters, vol. I, letter of 10.10.1933, p. 144.
[9] Letters, vol. I, letter of 20.01.1934. p.154.
[10] letters on September 14, 1960, vol. III, p.291-292.
[11] Letters, letter of October 19, 1960, vol. III, p. 294-297.
[12] Letters, vol. III, letter of 06.12.1960, p. 306-307.
[13] Cf Complete Works, tome X.
[14] Letters to A. 12/07/1947 Heinz E. Westmann, vol. II, p.78.
[15] Accent made by me.
[16] Letters, vol. III, letter of 17.08.1957, addressed unidentified ma Switzerland, p. 100-102 and also the letter dated 23.09.1949 to Dotothy Thompson / USA p. 141-145.
[17] Letters, vol. II, letter to Aloys von Orelli - Zurich - from 07.02.1950, p.151-152.
[18] CGJung Letters, vol. I, letter to HG Baynes on 22.01.1942, p. 311-313. Only the letters in English.
[19] Letters, vol. I, Count Hermann Keyserling to letter on 10.05.1932, p. 108-109.
[20] Von den Wurzeln des Bewusstseins. Zürich 1954. Der Philosophische Baum, Ch. 7, p. 411 onwards: Das Blut und die rosenfarbene Rose.
[21] CG Jung Letters, vol. I, letter to Erminio Huntress Lantero of 18.06.1947, p. 464-465 - (only in English).
[22] Work cited (20) Wurzeln, P. 412.
[23] Idem, p. 414.
[24] Letters, vol. I, letter to Oskar AH Schmitz at 20.09.1928, p. 70.
[25] As letter for Pastor Hans Wegmann of 12.12.1945, Letters, vol. I, p. 405-406.
[26] Ibid .
[27] Work cited von den Wurzeln, P. 585.
[28] Memories, Dreams, Reflections. Editora Nova Fronteira, 1963. (Emphasis mine).
[29] Von den Wurzeln , ch. 1, p 590/91.
[30] Letters, vol. I, for Samuel D. Schmalhausen, letter of 19.10.1934, p. 187-188.
[2] N.5, 1, jul.1981, p.13 onwards.
[3] p.17/18 Oc.
[4] Letters, vol. III, p.88, letter dated 11.06.1957.
[5] Cf Ibid., Vol. III, letter of 05.26.1956, p. 24-25, cf. letter 09.07.1957, p. 97.
[6] Im Umkreis des Todes. Daimon, Zurich, 1980, p.34.
[7] Letters, vol. I, letter of 20.03.1937, p. 242.
[8] Letters, vol. I, letter of 10.10.1933, p. 144.
[9] Letters, vol. I, letter of 20.01.1934. p.154.
[10] letters on September 14, 1960, vol. III, p.291-292.
[11] Letters, letter of October 19, 1960, vol. III, p. 294-297.
[12] Letters, vol. III, letter of 06.12.1960, p. 306-307.
[13] Cf Complete Works, tome X.
[14] Letters to A. 12/07/1947 Heinz E. Westmann, vol. II, p.78.
[15] Accent made by me.
[16] Letters, vol. III, letter of 17.08.1957, addressed unidentified ma Switzerland, p. 100-102 and also the letter dated 23.09.1949 to Dotothy Thompson / USA p. 141-145.
[17] Letters, vol. II, letter to Aloys von Orelli - Zurich - from 07.02.1950, p.151-152.
[18] CGJung Letters, vol. I, letter to HG Baynes on 22.01.1942, p. 311-313. Only the letters in English.
[19] Letters, vol. I, Count Hermann Keyserling to letter on 10.05.1932, p. 108-109.
[20] Von den Wurzeln des Bewusstseins. Zürich 1954. Der Philosophische Baum, Ch. 7, p. 411 onwards: Das Blut und die rosenfarbene Rose.
[21] CG Jung Letters, vol. I, letter to Erminio Huntress Lantero of 18.06.1947, p. 464-465 - (only in English).
[22] Work cited (20) Wurzeln, P. 412.
[23] Idem, p. 414.
[24] Letters, vol. I, letter to Oskar AH Schmitz at 20.09.1928, p. 70.
[25] As letter for Pastor Hans Wegmann of 12.12.1945, Letters, vol. I, p. 405-406.
[26] Ibid .
[27] Work cited von den Wurzeln, P. 585.
[28] Memories, Dreams, Reflections. Editora Nova Fronteira, 1963. (Emphasis mine).
[29] Von den Wurzeln , ch. 1, p 590/91.
[30] Letters, vol. I, for Samuel D. Schmalhausen, letter of 19.10.1934, p. 187-188.
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