classes ::: types, Being, archetype" | get1obj | sort | getright":" | sed 's/$/, /g'),
children :::
branches ::: archetypes, Neo-Jungian Archetypes

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:archetypes
object:Archetypes
class:types
class:Being
quote: I am god, I am hero, I am philosopher, I am demon and I am world, which is a tedious way of saying that I do not exist.

--- NOTES
  Profession vs Fictional Class (Philosopher vs Wizard)
  Modern vs Ancient (Hacker vs Wizard)

--- GRADES OF MAN  
  the Material Man?
  the Haunted Man
  the Man of Sin
  the Man of Life?
  the Half-Animal Man
  the Man of Mind (Philosopher, Poet, Artist, Scientist)
  the Man of Soul (the Saint)
  the Man of Spirit (the Sage)

--- MODERN PROFESSION / ARCHETYPES
  the Scientist (INT)
    experiments

  the Hacker


--- VG CLASSES
  the Thief (DEX/INT/PER)

  the Wizard (INT/WIS?/PER)
    books
    spells

  the Priest (WIS)
    offerings
    Prayer
    God
    the Temple
      the Altar

--- DND CLASSES

see also ::: the Tarot

;; echo $(araw "class:archetype" | get1obj | sort | getright ":" | sed 's/$/, /g')
classes:Avatars, Chronomancer, the Adventurer, the Archivist, the Beggar, the Collector, the Contortionist, the Guru, the Hacker, the Hero, the King, the Librarian, the Master of our Yoga, the Oracle, the Outsider, the Priest, the Prisoner, the Sage, the Saint, the Scholar, the Scientist, the Seeker, the Student, the Teacher, the Thief, the Traveller of the Worlds, the Unknown Man, the Warrior, the Witness, the Wizard,









see also ::: the_Tarot

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
archetypes
Avatar
Chronomancer
Diplomat
Diplomat
Divine_Child
Guru
Master_of_our_Yoga
Neo-Jungian_Archetypes
Student
the_Adventurer
the_Archivist
the_Beggar
the_Collector
the_Contortionist
the_Gambler
the_Hacker
the_Hero
the_King
the_Librarian
the_Oracle
the_Outsider
the_Priest
the_Prince
the_Prisoner
the_Sage
the_Saint
the_Scholar
the_Scientist
the_Seeker
the_Teacher
the_Thief
the_Traveller_of_the_Worlds
the_Unknown_Man
the_Warrior
the_Witness
the_Wizard
SEE ALSO

the_Tarot

AUTH
The_Mother

BOOKS
A_Brief_History_of_Everything
Heart_of_Matter
Life_without_Death
Maps_of_Meaning
Modern_Man_in_Search_of_a_Soul
Questions_And_Answers_1955
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Heros_Journey

IN CHAPTERS TITLE
1.01_-_Archetypes_of_the_Collective_Unconscious
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
2.01_-_On_the_Concept_of_the_Archetype
2.02_-_The_Mother_Archetype
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00a_-_Introduction
01.02_-_Natures_Own_Yoga
0_1961-11-07
0_1962-01-21
02.02_-_Lines_of_the_Descent_of_Consciousness
03.01_-_Humanism_and_Humanism
03.06_-_Divine_Humanism
04.03_-_Consciousness_as_Energy
05.01_-_Man_and_the_Gods
05.03_-_Bypaths_of_Souls_Journey
05.05_-_Man_the_Prototype
05.12_-_The_Soul_and_its_Journey
05.14_-_The_Sanctity_of_the_Individual
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Soul_and_God
1.01_-_The_King_of_the_Wood
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Shadow
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_Desert
1.03_-_The_Syzygy_-_Anima_and_Animus
1.04_-_The_Self
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_The_Sign_of_the_Fishes
1.07_-_Bridge_across_the_Afterlife
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Prophecies_of_Nostradamus
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Historical_Significance_of_the_Fish
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.11_-_The_Kalki_Avatar
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.12_-_The_Superconscient
1.13_-_Gnostic_Symbols_of_the_Self
1.14_-_Bibliography
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Victory_Over_Death
1.15_-_Conclusion
1.15_-_Index
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1.fs_-_The_Ideal_And_The_Actual_Life
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_The_Golem
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Fourth
1.rwe_-_Celestial_Love
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_The_Road_of_Trials
2.02_-_The_Mother_Archetype
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Mother-Complex
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
21.02_-_Gods_and_Men
2.15_-_On_the_Gods_and_Asuras
3.00.2_-_Introduction
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_The_Mercurial_Fountain
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Naked_Truth
3.03_-_The_Spirit_Land
3.04_-_LUNA
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_SAL
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_The_Return_of_the_Soul
3.10_-_The_New_Birth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
4.01_-_Introduction
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_Against_Teleological_Concept
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
Avatars_of_the_Tortoise
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_of_Imaginary_Beings_(text)
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
LUX.03_-_INVOCATION
Maps_of_Meaning_text
MoM_References
The_Act_of_Creation_text
The_Divine_Names_Text_(Dionysis)
The_Lottery_in_Babylon
Timaeus

PRIMARY CLASS

Being
types
SIMILAR TITLES
archetypes
Neo-Jungian Archetypes
The Archetypes and the Collective Unconscious

DEFINITIONS


TERMS STARTING WITH

archetypes: in Jung's theory, patterns or frameworks within the collective unconscious which serve to organise our experiences, providing the basis of many fantasies, myths and symbols.


TERMS ANYWHERE

Air (Element) ::: In Hermetic theory and elemental magic this is the element associated with the archetypes of delineation, separation, and analysis. Its Hermetic correspondences are hotness and wetness.

Akasha (S) Place, accommodation, an abstract space that existed before the actual creation of something perceivable, also: the world of the archetypes. In the Persian en Urdu: Asman

Akashic Records ::: A form of collective memory that can be tapped into via symbolic resonance and is associated mainly with archetypes on the Mental Plane and their Astral counterparts (the visualizations through which they are accessed).

Altar ::: A power spot designed and decorated to attune the mind to and to call forth specific archetypes, energies, and deities.

Archetype ::: A term that describes what are fundamental aspects of dualistic conscious experience; primordial forms that establish meaning within the Mind and from around which other forms have a tendency to agglutinate. These are powers that drive desire and intent and are the foundations upon which the need for complex experience arises. The archetype that is "love" or the archetype that is "acceptance" are examples of this concept residing at a more fundamental layer of dualistic reality but which are, nonetheless, emergent from the Non-Dual. The concept of archetypes is one of the more complicated topics to broach and is an area of active research. Most of the material on this site discusses the permutations of archetypes that emerge from the barest roots of experiential existence and how these drive the complex forms ands notions of self that we associate with our physical world, but it is difficult to reduce this concept to an adequate definition.

Astral Plane ::: Also Yetzirah. One of the Four Worlds as part of the Kabbalistic map of reality. A realm of reality situated between the Physical and Mental Planes that serves as the abode of the imagination. This is the foundation upon which the capacity to visualize exists and is where the ability to express many emotional archetypes originates. The most "real" aspects of experiences of astral projection, visionary journeys, and dreams tend to be found in this layer. See also Astral Projection.

Attunement ::: The process of moving the mind toward a specific archetype's (or set of archetypes') symbolism and meaning. In planetary magic, for example, to attune oneself to a planetary sphere (i.e. a Sephirah of the Kabbalah) is to focus and suffuse oneself within the symbolism and meaning behind that sphere in order to integrate or undergo its lessons in one's life. Only through this process can magic be woven from within that paradigm as to work magic with that archetype you need to understand that archetype, how it works, and its relation to Mind.

Atzilut ::: Also Atziluth. See Causal Plane. The World of Archetypes in Kabbalistic terminology as per the Four Worlds model.

atziluth ::: Atziluth Kabbalists believe the manifestation of our material world was caused by the immanent activity of God on four different planes, or in four worlds, simultaneously.The 1st World, Atziluth, is the World of Emanation in which God manifests himself in the form of the archetypes Kether, Chokmah and Binah. The union of God with his Shekhinah (his feminine counterpart) also takes place in this world, and the fruits of this union are the three worlds which follow.

archetypes: in Jung's theory, patterns or frameworks within the collective unconscious which serve to organise our experiences, providing the basis of many fantasies, myths and symbols.

Current ::: A thread of symbolic resonance. By attuning to a current, one's reality is both sculpted by that current and the energy of that current can be used to influence and change reality. Currents are typically built upon more fundamental archetypes and hence are an emergent structure that usually exist starting around the lower Mental Plane and extending into the Astral Plane where visualization can access and work with them more easily.

Doctrine of Signatures ::: A Hermetic principle that essentially states: the form of an object determines the archetypes it represents. This works through symbolic resonance. When applied to materia for usage in talismanic magic, for instance, this means that the form of the materia determines how it should be used. For example, star anise is a wonderful Lunar herb because it is shaped like a star. Form determines function.

Earth (Element) ::: In Hermetic theory and elemental magic this is the element associated with the archetypes of solidity, stasis, and cohesion. It is frequently viewed as a glue manifesting the cohesion of the other three elemental aspects. Its Hermetic correspondences are coolness and dryness.

Earth (Planet) ::: In Hermetic astrology and planetary magic this is the zeroth sphere, the starting point for our exploration of the Cosmos, and the tenth from the perspective of the Heavens. Associated with the archetypes of solidity, physicality, and total manifestation. Resonates with the Kabbalistic sphere of Malkuth.

Elemental Magic ::: A paradigm or approach to practical magic through which one works to attune oneself to the archetypes of the four classical elements and through which one works to influence reality through their lessons and powers.

Energy-Raising Rite ::: A type of rite, usually done as part of or after a preliminary rite, designed to move awareness throughout the body and attune to certain archetypes or currents and possibly even load them within the body or sphere of awareness in preparation for more involved ritualistic or meditative undertakings. The Middle Pillar is an example of this kind of rite as is the portion of "The Calling of the Sevenths to Induce Equilibirum" that taps into and loads the body with the seven planetary currents.

Energy ::: Technically, and academically, this is the ability to do work or transfer heat. When discussed in terms of the occult sciences energy still mainly refers to the ability to do work, but what that work is and how it can be measured is currently fuzzily defined and is a matter of active research. For our current purposes this refers to utilizing the properties of archetypes to change both us and our reality. Hence it is a capacity to change, much like the scientific definition, but works through the interconnectedness of all matter across the Four Worlds. This term is also often used in New Age circles to refer to workings with the etheric body.

Epistemology. Theistic Platonism maintains that the archetypes of existent things are eternal ideas in the mind of God. Epistemological Idealism teaches that all entities other than egos or subjects of experience are exclusively noetic objects, i.e. have no existence or reality apart from the relation of being perceived or thought. Transcendental Idealism (Critical Idealism) is Kant's name for his doctrine that knowledge is a synthetic, relational product of the logical self (transcendental unity of apperception). Phenomenology is Husserl's name for the science that investigates the essences or natures of objects considered apart from their existential or metaphysical status.

Fire (Element) ::: In Hermetic theory and elemental magic this is the element associated with the archetypes of vitality, activity, and vigor. Its Hermetic correspondences are hotness and dryness.

Four Worlds ::: A model of the stages of reality described by the Kabbalah in which the Kabbalistic map is partitioned into four rows where each row contains a number of Sephiroth. These illustrate, from the top down, the evolution of Consciousness from the Non-Dual realm of the Causal Plane through the dualistic beginnings of archetypes in the Mental Plane through the visionary capacity of collective and individual imagination in the Astral Plane into the physical expressions of forms in the Physical Plane.

Greece. Homeric thought centered in Moira (Fate), an impersonal, immaterial power that distributes to gods and men their respective stations. While the main stream of pre-Socratic thought was naturalistic, it was not materialistic. The primordial Being of things, the Physis, is both extended and spiritual (hylozoism). Soul and Mind are invariably identified with Physis. Empedocles' distinction between inertia and force (Love and Hate) was followed by Anaxagoras' introduction of Mind (Nous) as the first cause of order and the principle of spontaneity or life in things. Socrates emphasized the ideological principle and introduced the category of Value as primary both in Nature and Man. He challenged the completeness of the mechanical explanation of natural events. Plato's theory of Ideas (as traditionally interpreted by historians) is at once a metaphysics, epistemology, and axiology. Ideas, forming a hierarchy and systematically united in the Good, are timeless essences comprising the realm of true Being. They are archetypes and causes of things in the realm of Non-Being (Space). Aristotle, while moving in the direction of common-sense realism, was also idealistic. Forms or species are secondary substances, and collectively form the dynamic and rational structure of the World. Active reason (Nous Poietikos), possessed by all rational creatures, is immaterial and eternal. Mind is the final cause of all motion. God is pure Mind, self-contained, self-centered, and metaphysically remote from the spatial World. The Stoics united idealism and hylozoistic naturalism in their doctrine of dynamic rational cosmic law (Logos), World Soul, Pneuma, and Providence (Pronoia).

Higher Self ::: An aspect of self linked to Mental Plane archetypes and Solar Consciousness and which transcends individual lives (essentially it imparts some of the meaning that drives "lower" levels of self to manifest, including the need for a physical form). Higher Self tends to guide the soul to its optimal evolution and seeks to help one take control of their fate and learn to work Will. The HGA is often considered an aspect of Higher Self.

Idea: (Gr. idea) This term has enjoyed historically a considerable diversity of usage. In pre-Platonic Greek: form, semblance, nature, fashion or mode, class or species. Plato (and Socrates): The Idea is a timeless essence or universal, a dynamic and creative archetype of existents. The Ideas comprise a hierarchy and an organic unity in the Good, and are ideals as patterns of existence and as objects of human desire. The Stoics: Ideas are class concepts in the human mind. Neo-Platonism: Ideas are archetypes of things considered as in cosmic Mind (Nous or Logos). Early Christianity and Scholasticism: Ideas are archetypes eternally subsistent in the mind of God. 17th Century: Following earlier usage, Descartes generally identified ideas with subjective, logical concepts of the human mind. Ideas were similarly treated as subjective or mental by Locke, who identified them with all objects of consciousness. Simple ideas, from which, by combination, all complex ideas are derived, have their source either in sense perception or "reflection" (intuition of our own being and mental processes). Berkeley: Ideas are sense objects or perceptions, considered either as modes of the human soul or as a type of mind-dependent being. Concepts derived from objects of intuitive introspection, such as activity, passivity, soul, are "notions." Hume: An Idea is a "faint image" or memory copy of sense "impressions." Kant: Ideas are concepts or representations incapable of adequate subsumption under the categories, which escape the limits of cognition. The ideas of theoretical or Pure Reason are ideals, demands of the human intellect for the absolute, i.e., the unconditioned or the totality of conditions of representation. They include the soul, Nature and God. The ideas of moral or Practical Reason include God, Freedom, and Immortality. The ideas of Reason cannot be sensuously represented (possess no "schema"). Aesthetic ideas are representations of the faculty of imagination to which no concept can be adequate.

In the hierarchy of emanations proceeding from the cosmic monad, the Seraphim precede the cherubim in emanational order, because in the hierarchical scheme the Seraphim stand for the formative or creative fires, the spiritual archetypes, whereas the cherubim are the builders of forms and hence are of the rupa class themselves. Thus the Seraphim belong to the arupa class which works through and in the Cherubim or rupa class. Thus the Seraphim, whose color is the spiritual red or spiritual fire, precede both in time and in hierarchical dignity the Cherubim whose color is blue — the idea being that before manifestation of both mind and of forms can take place there must be in the cosmic monad the awakening of divine desire, signified as fiery or flamy color, spiritual red. As the Veda has it: “desire first arose in It.”

Jupiter ::: In Hermetic astrology and planetary magic this is the sixth sphere from Earth and the fourth from the Heavens. Associated with the archetypes of rulership, expansion, grace, and mercy. Resonates with the Kabbalistic sphere of Chesed.

Karma ::: Refers to a Universal Law that expresses how Consciousness becomes entangled and dualistically expressed the way it is in the moment It is expressing. This is based on the interconnectedness of all archetypes and is intimately tied into the causal nature of reality as it emanates from Non-Duality. See Causality.

Law of Attraction ::: A law of reality that essentially matches like archetypes with like archetypes. When applied to the human condition we find that those minds that operate on similar archetypes and within similar currents tend to find their way to one another and that those operating under different archetypes and currents tend to not intersect deeply or significantly. Think of how hetereogeneous solutions of divergent density settle at different layers when mixed together. There's a similar effect going on throughout reality.

Luna ::: Also "The Moon". In Hermetic astrology and planetary magic this is the first sphere from Earth and the ninth from the Heavens. Associated with the archetypes that define Lunar Consciousness: especially cyclicity, liminality, and manifestation. Resonates with the Kabbalistic sphere of Yesod.

Madhav: “… the perfect beings—the archetypes that project themselves in the form of Ideals on the mental horizons of man….” Readings in Savitri Vol. I.

Magic ::: Also "Magick" (especially in Thelema). The ability to change reality through the application of Will. This is less an act of changing reality though than it is one of rearranging archetypes.

Mars ::: In Hermetic astrology and planetary magic this is the fifth sphere from Earth and the fifth from the Heavens. Associated with the archetypes of battle, discipline, and refinement. Resonates with the Kabbalistic sphere of Geburah.

Mediumship ::: The practice of using one's own body to mediate communication between spirits of the deceased and the living. There is a subtle distinction between mediumship and outright possession that depends upon the entity being mediated and the Will of the medium. Invocation, on the other hand, usually is not utilized for spirits of the deceased (godforms or higher entities are often the invoked), is not about mediating between the entity and another human being (often just oneself), and is a ritualistic or shamanic means to better understand the invoked entity or a means to inculcate certain archetypes or currents.

Mental Plane ::: Also Briah. One of the Four Worlds as part of the Kabbalistic map of reality. A realm of reality between the Astral Plane and the Causal that serves as the abode of the roots of dualistic expression and the foundation upon which individual forms and archetypes can start to be created: those seeds of intent that drive reality through the lower two worlds. See also Mental Projection.

Mental Projection ::: The ability to firmly focus one's awareness at the level of the Mental Plane and to slip between and amongst the forms that characterize this level. Through practice this allows for exploring the realm of symbolic archetypes and raw information to the extent that the human mind can lucidly and persistently form structures around such ideas. See also Mental Plane.

Mercury ::: In Hermetic astrology and planetary magic this is the second sphere from Earth and the eighth from the Heavens. Associated with the archetypes of knowledge, communication, habit, and structure. Resonates with the Kabbalistic sphere of Hod.

Mind ::: Used as a common noun it refers to the more ethereal and subtle aspects of the inner world of the individual. As a proper noun, and as used mainly on this site, it refers to the sum total sequence of frames of Consciousness as experienced through the lens of a self: either an individual self or a transcendental Self (such as an individual's Higher Self or a level of Self shared by many threads of self-ness like the collective Mind or set of archetypes of human experiences as coded through genetics).

Planetary Magic ::: A paradigm or approach to practical magic through which one works to attune oneself to the archetypes of the seven classical planets and through which one works to influence reality through their lessons and capabilities.

Pore Breathing ::: A breathing technique that involves viewing the entire body as a giant lung and patterning and loading certain areas (or the entirety) of the body with specific archetypes. Especially useful with the classical elements.

Realistic Idealism recognizes the reality of non-ideal types of being, but relegates them to a subordinate status with respect either to quantity of being or power. This view is either atheistic or theistic. Realistic theism admits the existence of one or more kinds of non-mental being considered as independently co-eternal with God, eternally dependent upon Deity, or as a divine creation. Platonic Idealism, as traditionally interpreted, identifies absolute being with timeless Ideas or disembodied essences. Thtse, organically united in the Good, are the archetypes and the dynamic causes of existent, material things. The Ideas are also archetypes of rational thought, and the goal of fine art and morality. Axiological Idealism, a modern development of Platonism and Kantianism, maintains that the category of Value is logically and metaphysically prior to that of Being.

Saturn ::: In Hermetic astrology and planetary magic this is the seventh sphere from Earth and the third from the Heavens. Associated with the archetypes of lifespan, boundaries, and the wisdom of form. Resonates with the Kabbalistic sphere of Binah.

Sol ::: Also "The Sun". In Hermetic astrology and planetary magic this is the fourth sphere from Earth and the sixth from the Heavens. Associated with the archetypes that define Solar Consciousness: equanimity, illumination, and command. Resonates with the Kabbalistic sphere of Tiphereth.

Symbolic Resonance ::: The idea that since reality can be reduced to archetypes then awareness simply needs to shift its locus of focus to those specific archetypes in order to bring them into the reality of the magician and to be able to work with them.

The Heavens ::: The subtle planes of reality that resonate more deeply with archetypes of bliss, acceptance, and liberation. Generally these are in the upper Astral Plane or in the Mental Plane and certain religious systems and spiritual traditions view these planes as areas of rebirth for good karmic accumulations or as zones of reprieve before rebirth.

The Hells ::: The denser planes of reality that resonate more deeply with archetypes of suffering and severity. Generally these are in the lower Astral Plane or in denser layers of physicality than the physical world our bodies exist in. Certain religious systems and spiritual traditions view these planes as areas of rebirth for bad karmic accumulations or as zones of self-inflicted suffering due to attachment.

Three Worlds Model ::: A model of levels of reality described in some shamanic traditions. The role of the shaman is one of mediation and hence the Physical Plane finds itself in the middle. The Heavens make up the world of archetypes and non-dual awareness and the Underworld refers to the Astral domains as well as to the Hell realms.

Venus ::: In Hermetic astrology and planetary magic this is the third sphere from Earth and the seventh from the Heavens. Associated with the archetypes of love, lust, relationships, and coition. Resonates with the Kabbalistic sphere of Netzach.

Water (Element) ::: In Hermetic theory and elemental magic this is the element associated with the archetypes of emotionality, flow, and dissolution. Its Hermetic correspondences are coldness and wetness.

Zen ::: A school of Buddhism which emphasizes direct experiential insight into the nature of reality: the non-dual state of awareness, and living one's life in accordance with this realization. On this site we will also refer to Zen techniques as a way of shifting awareness to the non-dual through polar elimination of archetypes and forceful deconstruction of the momentary self.



QUOTES [5 / 5 - 144 / 144]


KEYS (10k)

   1 Tom Butler-Bowdon
   1 Peter J Carroll
   1 Gary Gygax
   1 Carl Jung
   1 The Mother

NEW FULL DB (2.4M)

   16 Carl Jung
   5 Miguel Serrano
   4 Ursula K Le Guin
   4 Robert L Moore
   3 Anonymous
   2 Umberto Eco
   2 Tacey
   2 Paulo Coelho
   2 Maynard James Keenan
   2 Joseph Campbell
   2 Joanne Harris
   2 Guillermo del Toro
   2 Erich Neumann
   2 Caroline Myss

1:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview, Pt. 2 (16 August 2004),
2:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
3:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
4:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
5:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,

*** WISDOM TROVE ***

1:The collective unconscious consists of the sum of the instincts and their correlates, the archetypes. Just as everybody possesses instincts, so he also possesses a stock of archetypal images. ~ carl-jung, @wisdomtrove
2:All times are changing times, but ours is one of massive, rapid moral and mental transformation. Archetypes turn into millstones, large simplicities get complicated, chaos becomes elegant, and what everybody knows is true turns out to be what some people used to think. ~ ursula-k-le-guin, @wisdomtrove
3:Science fiction, because it ventures into no man's lands, tends to meet some of the requirements posed by Jung in his explorations of archetypes, myth structures and self-understanding. It may be that the primary attraction of science fiction is that it helps us understand what it means to be human. ~ frank-herbert, @wisdomtrove
4:If you know your archetypes - and not just yours, if you know how to perceive the world in archetypes, through archetypes - everything changes. Everything. Because you have two things: you can see through one eye which is impersonal, and through the other, which is personal. That's the way the game is written down here. ~ caroline-myss, @wisdomtrove
5:If you know your archetypes - and not just yours, if you know how to perceive the world in archetypes, through archetypes - everything changes. Everything. Because you have two things: you can see through one eye which is impersonal, and through the other, which is personal. That's the way the game is written down here. ~ norman-vincent-peale, @wisdomtrove
6:Fantasy is not antirational, but pararational; not realistic but surrealistic, a heightening of reality. In Freud's terminology, it employs primary not secondary process thinking. It employs archetypes which, as Jung warned us, are dangerous things. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a wilderness, and those who go there should not feel too safe. ~ ursula-k-le-guin, @wisdomtrove
7:I really believe that an awakening, a greater perspective on our lives and existence is happening. It's really the firing of archetypes that are already built into our brains, we just are able to awaken to a point where we can see a greater beauty in the world, a greater connection and sense of well being. This is what the mystics speak about. The insights fire us up into a greater consciousness on the planet. So it is a greater consciousness at the same time and a greater awareness of our spiritual nature. That is what the &

*** NEWFULLDB 2.4M ***

1:Archetypes cannot be banished or wished away. ~ Robert L Moore,
2:We live with our archetypes, but can we live in them? ~ Poul Anderson,
3:All the most powerful ideas in history go back to archetypes. ~ Carl Jung,
4:Carl Jung, The Archetypes and the Collective Unconscious ~ Tom Butler Bowdon,
5:Archetypes are universal, and, in subtle or extravagant ways, interchangeable. ~ Tanith Lee,
6:Hesse began to explore the writings of Freud and Jung on dreams and archetypes. ~ Hermann Hesse,
7:The characters are, by their nature, archetypes that can serve different metaphors. ~ Kurt Busiek,
8:New media are new archetypes, at first disguised as degradations of older media. ~ Marshall McLuhan,
9:because I knew that racist Negro Archetypes, like Bebe’s Kids, don’t die. They multiply. ~ Paul Beatty,
10:archetypes are the psychic lenses through which we view ourselves and the world around us. ~ Caroline Myss,
11:I've never read Joseph Campbell, and I don't know all that much about story archetypes. ~ Christopher Nolan,
12:You have to carry so many archetypes as an actor, especially as a blonde-haired, blue-eyed one. ~ Kristin Lehman,
13:We like our archetypes and heroes to be what they are at face value. And life doesn't work out like that ~ Laura Dern,
14:Most religious stories and mythologies have some sort of similar root, some sort of global archetypes. ~ Maynard James Keenan,
15:All human control comes to an end when the individual is caught in a mass movement. Then the archetypes begin to function. ~ Carl Jung,
16:By using the systems archetypes we can learn how to “structure” the details into a coherent picture of the forces at play. ~ Peter Senge,
17:Archetypes are always [in my film-making]. It's sometimes interesting to just flip them a little bit and see the underside. ~ Tilda Swinton,
18:For me Esoteric Hitlerism is being possessed by the archetypes of the collective unconscious which the Greeks used to call gods. ~ Miguel Serrano,
19:[W]hat is the fate of great nations but a summation of the psychic changes in individuals?” ~ Carl Jung, The Archetypes and the Collective Unconscious,
20:archetypes must emerge automatically and spontaneously so that the consumer rather than the researcher is introducing them into the discussion. ~ Anonymous,
21:We women, when we're searching for a meaning to our lives or for the path of knowledge, always identify with one of four classic archetypes. ~ Paulo Coelho,
22:A lot of names in America and Europe have their roots in Latin and Greek words. A lot of them go back to archetypes and their stories. ~ Maynard James Keenan,
23:Were it not for the leaping and twinkling of the soul, man would rot away in his greatest passion, idleness. ~ Carl Jung, The Archetypes and the Collective Unconscious,
24:"Whereas the personal unconscious consists for the most part of 'complexes,' the content of the collective unconscious is made up essentially of 'archetypes.'" ~ Carl Jung,
25:In a few decades of reconstruction, even the mathematical natural sciences, the ancient archetypes of theoretical perfection, have changed habit completely! ~ Edmund Husserl,
26:The tricks of magic follow the archetypes of narrative fiction — there are tales of creation and loss, death and resurrection, and obstacles that must be overcome. ~ Marco Tempest,
27:Instead of speaking of gods or spirits, we might speak, following Freud, of drives of the psyche, or, following Jung, of archetypes of the unconscious. ~ David Tacey, Gods and Diseases,
28:The way I sometimes approach my work, when I look at a script for the first time, is to identify what the archetypes are and what the writing is trying to do in that context. ~ Sarah Gadon,
29:"Angel" means messenger of God. But angels are nondenominational. The word "God" sometimes implies a Judeo-Christian orientation, yet angels are universal and ancient archetypes. ~ Doreen Virtue,
30:Part of pattern recognition is talent, but a whole lot of it is practice: if you read enough and give what you read enough thought, you begin to see patterns, archetypes, recurrences. ~ Thomas C Foster,
31:Angels and demons were identical--interchangeable archetypes--all a matter of polarity. The guardian angel who conquered your enemy in battle was perceived by your enemy as a demon destroyer. ~ Dan Brown,
32:Intellectual recognition of complexes without the emotional experience does not activate movement at the level of the archetypes, which are always plugged into instinctual, feeling processes. ~ Deldon McNeely,
33:The Gods and Goddesses of myth, legend and fairy tale represent archetypes, real potencies and potentialities deep within the psyche, which, when allowed to flower permit us to be more fully human. ~ Margot Adler,
34:The things that come to light brutally in insanity remain hidden in the background in neurosis, but they continue to influence consciousness nonetheless. ~ Carl Jung, The Archetypes and the Collective Unconscious,
35:"Whereas the contents of the personal unconscious are acquired during the individual's lifetime, the contents of the collective unconscious are invariably archetypes that were present from the beginning." ~ Carl Jung,
36:Women are not in control of their bodies; nature is. Ancient mythology, with its sinister archetypes of vampire and Gorgon, is more accurate than feminism about the power and terror of female sexuality. ~ Camille Paglia,
37:"The archetypes most clearly characterized from the empirical point of view are those which have the most frequent and the most disturbing influence on the ego. These are the shadow, the anima, and the animus." ~ Carl Jung,
38:I often wondered why I was attracted to certain landscapes and not others and why my photographs (and depictions by other artists) looked the way they did, Archetypes imprinted on my mind started me on a search. ~ John Pfahl,
39:There are many people making a difference. I mean, Dr. King never held an office. Gandhi never held an office. There are people who are archetypes in our society who have never held office and made a difference. ~ Dennis Kucinich,
40:In the state’s way of thinking, there are only two possible archetypes of the good citizen: the serf and the sycophant. If you fall outside those two categories, you are a rebel to be watched or a traitor to be crushed. ~ Anonymous,
41:The first half [of Valley of Violence] was to endear you to all these people and give you all these archetypes that you're familiar with, and then the second half, just to see all those archetypes unravel like real people. ~ Ti West,
42:I think all artists struggle to represent the geometry
of life in their own way, just like writers deal with
archetypes. There are only so many stories that you can
tell, but an infinite number of storytellers. ~ Henry Mosquera,
43:Manners are the root, laws only the trunk and branches. Manners are the archetypes of laws. Manners are laws in their infancy; laws are manners fully grown,--or, manners are children, which, when they grow up, become laws. ~ Horace Mann,
44:Although religious ideas consists of anthropomorphic images that could never stand up to rational criticism--they are based on numinous archetypes. We are dealing with psychic facts which logic can overlook but not eliminate. ~ Carl Jung,
45:How well we transform ourselves from men living our lives under the power of Boy psychology to real men guided by the archetypes of Man psychology will have a decisive effect on the outcome of our present world situation. ~ Robert L Moore,
46:When all the archetypes burst out shamelessly, we plumb Homeric profundity. Two clichés make us laugh but a hundred clichés move us because we sense dimly that the clichés are talking among themselves, celebrating a reunion. ~ Umberto Eco,
47:I did not deliberately invent Earthsea, I did not think ‘Hey wow — islands are archetypes and archipelagoes are superarchetypes and let’s build us an archipelago! I am not an engineer, but an explorer. I discovered Earthsea. ~ Ursula K Le Guin,
48:I just watched so many Westerns as a kid that you end up using archetypes and sort of tropes of that genre, because there's a language there and you can twist it and turn it on its head or play to it or go sideways at any time. ~ Gore Verbinski,
49:archetypes are patterns, symbols, and images that represent basic qualities of mind inherent in and shared by every person, regardless of culture. Hence, archetypes are universal and operate in what Jung called our “collective unconscious. ~ Anonymous,
50:There are only four stories: a love story between two people, a love story between three people, the struggle for power, and the journey. Every single book that is in the bookstore deals with these four archetypes, these four themes. ~ Timothy Ferriss,
51:Jungians have found that in every man there is a feminine sub-personality called the Anima, made up of the feminine archetypes. And in every woman there is a masculine sub-personality called the Animus, made up of the masculine archetypes. ~ Robert L Moore,
52:More often than not, however, the person who flatly states 'Elves aren't like that!' is hard pressed to describe how they really look.... as if Tolkien has summoned archetypes from so deep in our minds that we can only recall them incompletely. ~ John Howe,
53:Fire and Water are archetypes, the split sides of consciousness; one aware, the other, not. The two parts of us that desire synthesis, yet resist it: the self and the shadow. But they are also the element of chance, of the random roll of dice. ~ Chris Abani,
54:Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites! ~ Carl Jung,
55:If we look closely, we see that our individuality consists in the special way that we combine the universal psychological patterns and energy systems that all human beings have in common. Jung called these patterns the archetypes. ~ Robert A. Johnson, Inner Work),
56:With regard to how I chose Pacifica, my story is interesting. I did not go to Pacifica to specifically become a therapist. I went to Pacifica to study Jungian psychology and archetypes and mythology and there were many different programs there. ~ Kelly Carlin McCall,
57:The libido that will not flow into life at the right time regresses to the mythical world of the archetypes, where it activates images which, since the remotest times, have expressed the non-human life of the gods, whether of the upper world or the lower. ~ Carl Jung,
58:Within the studies and on the screen, the Jews could simply create a new country - an empire of their own, so to speak, one where they would not only be admitted, but would govern as well. The would create its values and myths, its traditions and archetypes. ~ Neal Gabler,
59:Men who have integrated the anima feel a sense of rootedness and meaning which is not natural for most men; they are able to relate equally to both the outer and inner worlds through their ability to make subtle discriminations of feeling. ~ Robin Robertson, Jungian Archetypes,
60:Far from being relics of the past, the "gods" or archetypes might be due for a renaissance, as we begin to see the human in relation to the cosmos. Jung predicted secular humanism would run out of authority, and people would be forced to look for alternatives to atheism. ~ Tacey,
61:In the unconscious all archetypes are contaminated with one another. It is as if several photographs were printed one over the other they cannot be disentangled. This has probably to do with the relative timelessness and spacelessness of the unconscious. ~ Marie-Louise von Franz,
62:The starry vault of heaven is in truth the open book of cosmic projection, in which are reflected the mythologems, i.e., the archetypes. In this vision astrology and alchemy, the two classical functionaries of the psychology of the collective unconscious, join hands. ~ Carl Jung,
63:Divinition is a means of telling ourselves what we already know. What we fear. There are no demons but a collection of archetypes every civilization has in common. The fear of loss - Death. The fear of displacement - the Tower. The fear of transience - the Chariot. ~ Joanne Harris,
64:All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet. ~ Carl Jung,
65:A real descent from above to below is always accompanied by disappointment. 1 can readily understand this, for, in world of archetypes, 1 is inflated, as 1 is dealing with the gods. But this inflation is necessary because 1 cannot be creative without a certain enthusiasm ~ vonFranz,
66:What fills the psyche with new substance is not what the traditions have taken into account. This is because the archetypes that cause trouble are not ones that have been enshrined in official religions. Perhaps only poets, artists & prophets can deal with this situation. ~ Tacey,
67:All times are changing times, but ours is one of massive, rapid moral and mental transformation. Archetypes turn into millstones, large simplicities get complicated, chaos becomes elegant, and what everybody knows is true turns out to be what some people used to think. ~ Ursula K Le Guin,
68:And lo, though I travel through the valley of the archetypes, I shall fear no evil, for I know that the author can't kill me off for at least another 150 pages, no matter how stupid or trite I become, or he ruins the book. ~ Chuq Von Rospach, Usenet article <64898@apple.Apple.COM> (1992),
69:It’s fine to sometimes use these archetypes as a conduit to get information from the depths, but I recommend that you mostly use them as a conduit to bring clarity and equanimity to the depths. Become fascinated with how they move, and less tripped out with what they mean. ~ Shinzen Young,
70:Some tropes are universal. Boy meets girl. Betrayal and revenge. The search to discover a hidden truth.... A mother's love isn't cliché, it's universal. These things are archetypes. They're the building blocks of myth and legend. They are a big part about what it means to be human. ~ Patrick Rothfuss,
71:This stuff is a swirling mess that will challenge any thinking person’s rigid perceptions. It’s a boiling soup of contradictory ingredients like UFO abduction, synchronicity, archetypes, shamanic initiation, totem animals, altered reality, psychic visions, powerful mind control—and owls. ~ Mike Clelland,
72:Science fiction, because it ventures into no man's lands, tends to meet some of the requirements posed by Jung in his explorations of archetypes, myth structures and self-understanding. It may be that the primary attraction of science fiction is that it helps us understand what it means to be human. ~ Frank Herbert,
73:I do so love my witches and wicked queens. I find myself drawn to feminine archetypes that previous generations have found threatening or dangerous: crones, oracles, madwomen, Amazons, virgins who aren’t helpless, bad mothers. I love to give the vagina dentata voice. It so rarely gets to speak for itself. ~ Catherynne M Valente,
74:The psyche is the inward experience of the human body, which is essentially the same in all human beings, with the same organs, the same instincts, the same impulses, the same conflicts, the same fears. Out of this common ground have come what Jung has called the archetypes, which are the common ideas of myths. ~ Joseph Campbell,
75:Colour, Figure, Motion, Extension and the like, considered only so many Sensations in the Mind, are perfectly known, there being nothing in them which is not perceived. But if they are looked on as notes or Images, referred to Things or Archetypes existing without the Mind, then are we involved all in Scepticism. ~ George Berkeley,
76:There are as many archetypes as there are typical situations in life. Endless repetition has engraved these experiences into our psychic constitution, not in the forms of images filled with content, but at first only as forms without content, representing merely the possibility of a certain type of perception and action. ~ Carl Jung,
77:Consensual paranoia - the pathology of the normal person who is a member of a war-justifying society - forms the template from which all the images of the enemy are created. By studying the logic of paranoia, we can see why certain archetypes of the enemy must necessarily recur, no matter what the historical circumstances. ~ Sam Keen,
78:If you know your archetypes - and not just yours, if you know how to perceive the world in archetypes, through archetypes - everything changes. Everything. Because you have two things: you can see through one eye which is impersonal, and through the other, which is personal. That's the way the game is written down here. ~ Caroline Myss,
79:With the Black Company series Glen Cook single-handedly changed the face of fantasy—something a lot of people didn’t notice and maybe still don’t. He brought the story down to a human level, dispensing with the cliché archetypes of princes, kings, and evil sorcerers. Reading his stuff was like reading Vietnam War fiction on peyote. ~ Steven Erikson,
80:My favorite actor on the planet is Gena Rowlands and she plays women who, to me, somehow defy gender. They are women, they are feminine, they are masculine, they are everything. There's something exciting about that. I don't know how to articulate it exactly. I guess it's busting out of the archetypes a little bit and not feeling restricted. ~ Tatiana Maslany,
81:[10 Things I Hate About You] keeps popping up, and it's become a go-to film specifically for adolescent girls who are trying to find their voice, which is a really important thing, and the characters in the film, the two sisters played by Julia Stiles and Larisa Oleynik, they became archetypes for young teenage girls to look up to and emulate. ~ David Krumholtz,
82:Any legend, any creature, any symbol we ever stumble on, already exists in a vast cosmic reservoir where archetypes wait. Shapes looming outside our Platonic cave. We naturally believe ourselves clever and wise, so advanced, and those who came before us so naïve and simple…when all we truly do is echo the order of the universe, as it guides us… ~ Guillermo del Toro,
83:Any legend, any creature, any symbol we ever stumble on, already exists in a vast cosmic reservoir where archetypes wait. Shapes looming outside our Platonic cave. We naturally believe ourselves clever and wise, so advanced, and those who came before us so naïve and simple...when all we truly do is echo the order of the universe, as it guides us. ~ Guillermo del Toro,
84:I drove all night, northeast, and once again I felt it was literature I had been confronting these past days, the archetypes of the dismal mystery, sons and daughters of the archetypes, images that could not be certain which of two confusions held less terror, their own or what their own might become if it ever faced the truth. I drove at insane speeds. ~ Don DeLillo,
85:Archetypes resemble the beds of rivers: dried up because the water has deserted them, though it may return at any time. An archetype is something like an old watercourse along which the water of life flowed for a time, digging a deep channel for itself. The longer it flowed the deeper the channel, and the more likely it is that sooner or later the water will return. ~ Carl Jung,
86:When, however, the Warrior is operating on his own, unrelated to these other archetypes, the results for the mortal man accessing even the positive Warrior (the Warrior in his fullness) can be disastrous. As we have said, the Warrior in his pure form is emotionally detached; his transpersonal loyalty radically relativizes the importance of a man’s human relationships. ~ Robert L Moore,
87:Psychedelic drugs, especially psilocybin, allow a searchlight to be thrown on these deeper levels of the psyche, as Jung correctly stated. But it is not a museum of archetypes or psychic constructs, as he seemed to assume. It is a frontier of wholeness into which any person, so motivated and so courageous as to wish to do it, can go and leave the mundane plane far behind. ~ Terence McKenna,
88:You have to be able to connect to the world of archetypes. That is not so easy, and most people in the West have no clue, that that is necessary, because they have no clue of what that means. They see the image, they see Buddha here, but they don't see what the image represents. Its one thing to see with this physical eyes, it's another thing to see with this spiritual eye. ~ Robert Svoboda,
89:…our aim has been to provide anyone who is seriously interested with an introduction to the world of the archetypes, and to make this introduction as simple as possible. For this reason we have included… a number of schemas, or diagrams, which as experience has shown, make things much easier for most people, though by no means for all.” Erich Neumann, The Great Mother, p.xii. ~ Erich Neumann,
90:In those days it was possible for a Greek to flee from an over-abundant reality as though it were but the tricky scheming off the imagination-and to flee, not like Plato into the land of eternal ideas, into the workshop off the world-creator, feasting one's eyes on the unblemished unbreakable archetypes, but into the rigor mortis off the coldest emptiest concept off all, the concept of being. ~ Friedrich Nietzsche,
91:Fantasy is not antirational, but pararational; not realistic but surrealistic, a heightening of reality. In Freud's terminology, it employs primary not secondary process thinking. It employs archetypes which, as Jung warned us, are dangerous things. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a wilderness, and those who go there should not feel too safe. ~ Ursula K Le Guin,
92:There are things that are more important than the news and what’s happening today. There are these archetypes which are part of the human imagination since humans were presumably imaginative. And I think that’s what [people] find touching, these eternal ideas. It’s one of the things that makes fantasy something that tends to stand the test of time because we’re reading, 50 years later, The Lord of the Rings. ~ Clive Barker,
93:I'm really excited that the fashion industry is evolving, doing a much better job at representation, with women of color, women of different shapes, sizes, and creeds. It's been a long time coming... There were issues of tokenism, issues of misrepresentation. I'm optimistic that I see the change, the conversation that these archetypes gotta go. We can be very political and have long weaves down to our asses. ~ Solange Knowles,
94:To know that you, your entire species were manufactured to a common end, livestock to be harvested, an organic technology to be exploited until it was milked dry and obsolete. That your society and all societies, the very culture of man was more or less synthetic. That even your mighty gods and great religions were but distorted ancestral memories and archetypes based upon sentient, primordial horrors out of time and space. ~ Tim Curran,
95:When all the archetypes burst out shamelessly, we plumb the depths of Homeric profundity. Two clichés make us laugh but a hundred clichés moves us because we sense dimly that the clichés are talking among themselves, celebrating a reunion. . . . Just as the extreme of pain meets sensual pleasure, and the extreme of perversion borders on mystical energy, so too the extreme of banality allows us to catch a glimpse of the Sublime. ~ Umberto Eco,
96:When we're good, we're very, very good, and when we're bad, we're horrid. This is not news, because we're so much more inventive and we have two hands, the left and the right. That is how we think. It's all over our literature, and it's all over the way we arrange archetypes, the good version, the bad version, the god, the devil, the Abel, the Cain, you name it. We arrange things in pairs like that because we know about ourselves. ~ Margaret Atwood,
97:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview, Pt. 2 (16 August 2004),
98:As I regard physics and psychology as complementary types of examination, I am certain that there is an equally valid way that must lead the psychologist 'from behind' (namely, through investigating the archetypes) into the world of physics. As an example of background physics, I shall discuss a motif that occurs regularly in my dreams - namely, fine structure, in particular doublet structure of spectral lines and the separation of a chemical element into two isotopes. ~ Wolfgang Ernst Pauli,
99:The phenomenon of female anger has often been turned against itself, the figure of the angry woman reframed as threat — not the one who has been harmed, but the one bent on harming. She conjures a lineage of threatening archetypes: the harpy and her talons, the witch and her spells, the medusa and her writhing locks. The notion that female anger is unnatural or destructive is learned young; children report perceiving displays of anger as more acceptable from boys than from girls. ~ Leslie Jamison,
100:Moffat's prose is fine: clear and steady, with just enough sweeping statements about destiny and dragons to keep things well inflated. The characters are appealing archetypes: Fernwen the scholarly dwarf is the everynerd, doing his best to live through the adventure. Telemach Half-Blood is the hero you wish you could be. He always has a plan, always has a solution, always has secret allies that he can call upon - pirates and sorcerers whose allegiance he earn with long-ago sacrifices. ~ Robin Sloan,
101:I'm just saying, when a woman in a maiden, she's in the spotlight. Everybody cares what a pretty, young girl does and says. And she's got some pretty strict archetypes to adhere to: Sleeping Beauty or Cinderella or Britney Spears. Pick your poison. But when you become a young mother? People don't give a fuck what you're doing. Their eyes glaze over before they even finish asking you. Once a woman starts doing the most important work of her life, all of a sudden, nobody wants to know a thing about it. ~ Rufi Thorpe,
102:The theory of heredity, proving that the child has the ancestral heritage biologically in himself, and to a large extent actually 'is' this heritage, also has a psychological justification. Jung therefore defines the transpersonal — or the archetypes and instincts of the collective unconscious — as 'the deposit of ancestral experience.' Hence the child, whose life as a prepersonal entity is largely determined by the collective unconscious, actually is the living carrier of this ancestral experience. ~ Erich Neumann,
103:The pop culture cliché of the American High School movie, which adapted old archetypes, depicted a social world in which the worst sexists were always the all brawn no brains sports jock. But now that the online world has given us a glimpse into the inner lives of others, one of the surprising revelations is that it is the nerdish self-identifying nice guy who could never get the girl who has been exposed as the much more hate-filled, racist, misogynist who is insanely jealous of the happiness of others. ~ Angela Nagle,
104:Jung said there are four archetypes adults go through, and these archetypes are reflected in the development of my work. The first archetype is the archetype of the athlete, reflecting the time in our adult life when our primary emphasis is on our body - what it looks like, how beautiful it is, how strong it is, and so on. We identify ourselves with our body. We are our body. Growing adults next move to what Jung called the archetype of the warrior. We take our physical bodies out there to do what warriors do. ~ Wayne Dyer,
105:It seemed to him as if he sat behind the tiller of his custom-made unique quibble, facing a red light, green light, amber light all at once; no rational response was possible. Her irrationality made it so. The terrible power, he thought, of illogic. Of the archetypes. Operating out of the drear depths of the collective unconscious which joined him and her—and everyone else—together. In a knot which never could be undone, as long as they lived.
No wonder, he thought, some people, many people, long for death. ~ Philip K Dick,
106:The richest relationships are often those that don’t fit neatly into the preconceived slots we have made for the archetypes we imagine would populate our lives—the friend, the lover, the parent, the sibling, the mentor, the muse. We meet people who belong to no single slot, who figure into multiple categories at different times and in different magnitudes. We then must either stretch ourselves to create new slots shaped after these singular relationships, enduring the growing pains of self-expansion, or petrify. ~ Maria Popova,
107:When you hate women, you hate all the female elements of your own psychology. Jung believed that there were two primary anthropomorphic archetypes of the unconscious mind. The animus is the unconscious male, and the anima is the unconscious female. Because a man’s anima, his more sensitive, feeling side, must so often be repressed, it forms the ultimate shadow self—a dark side that is hated and buried. Jung was a big believer in accepting the shadow, embracing it . . . or suffering the consequences in psychic pain. ~ Lisa Unger,
108:CARL JUNG BELIEVED that to learn about the human experience, it was important to study dreams and mythology. History is the story of events that played out in civilization, but dreams and myths are expressions of the human heart. The themes and archetypes of our dreams and myths, Jung pointed out, transcend time and culture. They arise from unconscious instincts that governed our behavior long before civilization papered over and obscured them, and they therefore teach us about what it means to be human on the deepest level. ~ Leonard Mlodinow,
109:I really believe that an awakening, a greater perspective on our lives and existence is happening. It's really the firing of archetypes that are already built into our brains, we just are able to awaken to a point where we can see a greater beauty in the world, a greater connection and sense of well being. This is what the mystics speak about. The insights fire us up into a greater consciousness on the planet. So it is a greater consciousness at the same time and a greater awareness of our spiritual nature. That is what the 'aha' is. ~ James Redfield,
110:While archetypes may emanate through us for short periods of time, in what we call numinous experience, no woman can emanate an archetype continuously. Only the archetype itself can withstand such projections such as ever-able, all giving, eternally energetic. We may try to emulate these, but they are ideals, not achievable by humans, and not meant to be. Yet the trap requires that women exhaust themselves trying to achieve these unrealistic levels. To avoid the trap, one has to learn to say 'Halt' and 'Stop the music,' and of course mean it. ~ Clarissa Pinkola Estes,
111:While archetypes may emanate through us for short periods of time, in what we call numinous experience, no woman can emanate an archetype continuously. Only the archetype itself can withstand such projections such as ever-able, all giving, eternally energetic. We may try to emulate these, but they are ideals, not achievable by humans, and not meant to be. Yet the trap requires that women exhaust themselves trying to achieve these unrealistic levels. To avoid the trap, one has to learn to say 'Halt' and 'Stop the music,' and of course mean it. ~ Clarissa Pinkola Est s,
112:Much of what I love about literature is also what I love about the Tarot - archetypes at play, hidden forces, secrets brought to light. When I bought the deck, it was for the same reason I bought the car: I felt too much like a character in a novel, buffeted by cruel turns of fate. I wanted to feel powerful in the face of my fate. I wanted to look over the top of my life and see what was coming. I wanted to be the main character of this story, and its author. And if I were writing a novel about someone like me, this is exactly what would lead him astray. ~ Alexander Chee,
113:Even older and deeper than ethics, however, is religion. Religion concerns itself not with (mere) right and wrong, but with good and evil themselves - with the archetypes of right and wrong. Relgion concerns itself with the domain of value, ultimate value. That is not the scientific domain. It is not the domain of emperical description. The people who wrote the Bible, for example, weren't scientists. They couldn't have been scientists, even if they had wanted to be. The viewpoints, methods and practices of science hadn't been formulated when the Bible was written. ~ Jordan Peterson,
114:Audre Lorde once stated, “I am a Black Feminist. I mean I recognize that my power as well as my primary oppressions come as a result of my blackness as well as my womanness, and therefore my struggles on both of these fronts are inseparable.” As a woman of color, I find that some feminists don’t seem terribly concerned with the issues unique to women of color—the ongoing effects of racism and postcolonialism, the status of women in the Third World, the fight against the trenchant archetypes black women are forced into (angry black woman, mammy, Hottentot, and the like). ~ Roxane Gay,
115:As an antidote I read Jung and Herman Hesse, and learned about the collective unconscious. Divination is a means of telling ourselves what we already know. What we fear. There are no demons but a collection of archetypes every civilization has in common. The fear of loss – Death. The fear of displacement – the Tower. The fear of transience – the Chariot. And yet Mother died. I put the cards away tenderly into their scented box. Goodbye, Mother. This is where our journey stops. This is where we stay to face whatever the wind brings us. I shall not read the cards again. ~ Joanne Harris,
116:Even older and deeper than ethics, however, is religion. Religion concerns itself not with (mere) right and wrong, but with good and evil themselves - with the archetypes of right and wrong. Relgion concerns itself with the domain of value, ultimate value. That is not the scientific domain. It is not the domain of emperical description. The people who wrote the Bible, for example, weren't scientists. They couldn't have been scientists, even if they had wanted to be. The viewpoints, methods and practices of science hadn't been formulated when the Bible was written. ~ Jordan B Peterson,
117:Everness

Only one thing does not exist: oblivion.
God, who saves the metal and the dross,
encodes within the prophetic memory
moons that will be and have already been.

It's all there. Thousands of reflections
that, between each dawn and dusk,
your face left and has yet to
leave in many mirrors.

And everything is part of that diverse
looking glass of memory, the universe;
staggering corridors which have no end

and doors that close after your passing;
only on the far side of sunset
will you see Archetypes and Splendors.
~ ~ ~ ~
,
118:One reason why the cycle of archetypes recurs is that each youth generation tries to correct or compensate for what it perceives as the excesses of the midlife generation in power. For example, Boomers (a Prophet generation, whose strength is individualism, culture and values) raised Millennial children (a Hero generation, whose strength is in collective civic action). Archetypes do not create archetypes like themselves, they create opposing archetypes. Your generation isn’t like the generation that shaped you, but it has much in common with the generation that shaped the generation that shaped you. ~ William Strauss,
119:Dr. Kunkel’s teacher, Dr. Jung, believed that archetypes are blueprints of the basic human qualities we all share. The archetypes themselves are undefinable natural patterns or forces that shape life in all ages and places. They cannot be known directly, but archetypal themes and images appear in myth, fairy tales, dreams, and fantasies. We tend to think of ourselves as unique individuals, and to a great extent we are. But just as there are shared patterns that shape our physical existence, such as having two arms and legs, two eyes, ten fingers and toes, so there are underlying patterns that shape our psychic existence. ~ Robert A Johnson,
120:There is only one thing. It is oblivion.
God, who saves the metal, saves the slag
and figures in his prophetic memory
the moons that will be and those that have been.

Everything is done. The thousands of reflections
that between the two twilights of the day
your face was leaving in the mirrors
and those that will be leaving.

And everything is a part of the diverse
crystal of that memory, the universe;
their arduous corridors have no end

and the doors close as you pass;
just on the other side of sunset
you will see the Archetypes and Splendors.
~ ~ Jorge Luis Borges, Everness (& interpretation)
,
121:We women, when we’re searching for a meaning to our lives or for the path of knowledge, always identify with one of four classic archetypes.
The Virgin (and I’m not speaking here of a sexual virgin) is the one whose search springs from her complete independence, and everything she learns is the fruit of her ability to face challenges alone.
The Martyr finds her way to self-knowledge through pain, surrender and suffering.
The Saint finds her true reason for living in unconditional love and in her ability to give without asking anything in return.
Finally, the Witch justifies her existence by going in search of complete and limitless pleasure. ~ Paulo Coelho,
122:[...] and I said to myself: Aha. George used to have a way of coping."
"When?" I said, confused. "You mean, when I was a kid?"
"Have you ever heard," you said, "of the idea of the shadow self?"
Sure, I told you. It was one of the Jungian archetypes—one of the symbols of the collective unconscious. That was pretty much all I remembered from college.
"Not bad. Do you know what function it plays, in analysis?" you asked. I shook my head. You continued. "The shadow is a frequent figure in dreams. It can appear as a kind of doppelgänger; an evil twin. It embodies our repressed desires. The dark stuff. The shameful stuff. The you-want-to-fuck-your-mother stuff." (48) ~ Justin Evans,
123:According to the Hellenic tradition, Pythagoras restricted the use of the word wisdom (sophia) so as to make it refer only to the science of immaterial realities treated as true Being, against the fluid material world of becoming whose very flow imitates the archetypes of true Being and derives from them. Before him wise men in Greece called themselves sages (sophoi, tantamount to those “exceeding in wisdom” who bear the attributes of the god Ea in Mesopotamia), but Pythagoras was the first among the Greeks to call himself a lover of wisdom, philosophos. He regarded philosophia as a form of purification, a way of life aimed at assimilation to God and the gaining of immortality. ~ Algis U davinys,
124:it strikes me that the writers most deeply concerned with the state of literary fiction and its biases against women could do a lot worse than trying to coin some terms of their own: to name the archetypes they wish to invert or criticise and thereby open up the discussion. If authors can be thought of as magicians in any sense, then the root of our power has always rested with words: choosing them, arranging them and – most powerfully – inventing them. Sexism won’t go away overnight, and nor will literary bias. But until then, if we’re determined to invest ourselves in bringing about those changes, it only makes sense to arm ourselves with a language that we, and not our enemies, have chosen.

May 14, 2011 Blog post ~ Foz Meadows,
125:[W]hen the modern mythmaker, the writer of literary fairy tales, dares to touch the old magic and try to make it work in new ways, it must be done with the surest of touches. It is, perhaps, a kind of artistic thievery, this stealing of old characters, settings, the accoutrements of magic. But then, in a sense, there is an element of theft in all art; even the most imaginative artist borrows and reconstructs the archetypes when delving into the human heart. That is not to say that using a familiar character from folklore in the hopes of shoring up a weak narrative will work. That makes little sense. Unless the image, character, or situation borrowed speaks to the author’s condition, as cryptically and oracularly as a dream, folklore is best left untapped. ~ Jane Yolen,
126:VISION OF A WISARD

How many of you wish to be Wizards when you grow old?
How many of you want to fly?

I wished to become a dragon – he said
And he looked at us with eyes filled with fire

The Wizard of Earth’s Sea
Descended to tell us a secret of
ABRACADABRA
Get to know – he said - God’s true name

The word will initiate Power
Gate keepers of Ancient Knowledge
Will open their doors
Mythological Archetypes will start their dance
Leading you to your tribal clout

Skeletons scattered over the burial grounds
Ancestors with their weapons and spears
Saints and Demons
Doctors and Gypsies
Healers and Witches
Will join you to celebrate

The Birth of Self
Power of Mind over Body
The Vision of the Dominion of Light ~ Nata a Nuit Pantovi,
127:This is her lesson, my love, that we are neither Burning Woman, nor Ashen Woman, we are never just one thing or another, but a rainbow of woven threads, a kaleidoscope of archetypes. When we first see an archetype or know ourselves in a label, it is like finding a magic mirror: we see ourselves for what feels like fully for the first time. But it is just a mirror. The archetypes can hold a mirror, nothing more. They cannot define us in our totality. We are multi-dimensional beings. When you lose her, it is just her reflection in yourself you have lost. She goes so that you do not forget yourself in your identification with her. She longs for you to be yourself, in your unique fullness of being. She loves to play with you, to come through you. But there are many other parts of yourself you need to share too. It is time for you to return to the darkness, to find the other facets of yourself that the world longs for. ~ Lucy H Pearce,
128:Ritual in a way is an anti-machine, even though the industrial world is not totally devoid of the practice of ritual. David Kertzer, in Ritual, Politics and Power, points out it is innately inscribed within humans to do ritual. He goes on to show that ritual exists in every aspect of political practice where the construction of power is ordered by symbol and ceremony. For him, ritual is unavoidable in modern political and social interplay because it is something that enables people to deal with archetypes. There is some truth in such a vision. But I think that the term is being manipulated to fit certain urges for legitimization. A spirit can be used to legitimize someone’s desires. For example, someone can say that a spirit told him or her to do something, which legitimizes his or her unwarranted action (as in the American comedy line “The devil made me do it!”). One can claim divine sponsorship to justify actions that have nothing to do with the divine. One has only to look at American televangelism for that. It ~ Malidoma Patrice Som,
129:question, albeit speculative, won’t go away. No scholar quarrels with the archaic antiquity of the earliest elements of the Hebrew Bible: the Song of the Sea and of Moses. A strong consensus exists that their form is consistent with other similar archaic ‘song’ literature from the late Bronze Age Near East of the twelfth century BCE. If that’s correct, even though the Song of the Sea has much in common with the Phoenician epic of the storm god Baal’s conquest of the sea, why would early Israelite poets have created, perhaps just a century after the purported event, their own identity-epic, in which the degrading element of enslavement and liberation is entirely distinct from other archetypes, if there was nothing to it lodged in the folk memory? The most sceptical view presupposes an indigenous subset of Canaanites, settled in the Judaean hills, differentiating themselves from the rest of Canaanite tribes and states, through a mythic history of separation, migration and conquest, all with exceptionally detailed topography. Why that story? ~ Simon Schama,
130:What is fantasy? On one level, of course, it is a game: a pure pretense with no ulterior motive whatever. It is one child saying to another child, “Let’s be dragons,” and then they’re dragons for an hour or two. It is escapism of the most admirable kind—the game played for the game’s sake.
On another level, it is still a game, but a game played for very high stakes. Seen thus, as art, not spontaneous play, its affinity is not with daydream, but with dream. It is a different approach to reality, an alternative technique for apprehending and coping with existence. It is not antirational but pararational; not realistic, but surrealistic, superrealistic, a heightening of reality. In Freud’s terminology, it employs primary, not secondary process thinking. It employs archetypes, which, Jung warned us, are dangerous things. Dragons are more dangerous, and a good deal commoner, than bears. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a real wilderness, and those who go there should not feel too safe. And their guides, the writers of fantasy, should take their responsibilities seriously. ~ Ursula K Le Guin,
131:EVERNESS
Slo una cosa no hay. Es el olvido.
Dios, que salva el metal, salva la escoria
Y cifra en Su proftica memoria
Las lunas que sern y las que han sido.
Ya todo est. Los miles de reflejos
Que entre los dos crepsculos del da
Tu rostro fue dejando en los espejos
Y los que ir dejando todava.
Y todo es una parte del diverso
Cristal de esa memoria, el universo;
No tienen fin sus arduos corredores
Y las puertas se cierran a tu paso;
Slo del otro lado del ocaso
Vers los Arquetipos y Esplendores.

EVERNESS
One thing does not exist: Oblivion.
God saves the metal and he saves the dross,
And his prophetic memory guards from loss
The moons to come, and those of evenings gone.
Everything is: the shadows in the glass
Which, in between the days two twilights, you
Have scattered by the thousands, or shall strew
Henceforward in the mirrors that you pass.
And everything is part of that diverse
Crystalline memory, the universe;
Whoever through its endless mazes wanders
Hears door on door click shut behind his stride,
And only from the sunsets farther side
Shall view at last the Archetypes and the Splendors.
[Richard Wilbur]
~ Jorge Luis Borges, Everness
,
132:So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'.

And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious. ~ Miguel Serrano,
133:It has generally been assumed that fairy tales were first created for children and are largely the domain of children. But nothing could be further from the truth.

From the very beginning, thousands of years ago, when tales were told to create communal bonds in face of the inexplicable forces of nature, to the present, when fairy tales are written and told to provide hope in a world seemingly on the brink of catastrophe, mature men and women have been the creators and cultivators of the fairy tale tradition. When introduced to fairy tales, children welcome them mainly because they nurture their great desire for change and independence. On the whole, the literary fairy tale has become an established genre within a process of Western civilization that cuts across all ages. Even though numerous critics and shamans have mystified and misinterpreted the fairy tale because of their spiritual quest for universal archetypes or their need to save the world through therapy, both the oral and the literary forms of the fairy tale are grounded in history: they emanate from specific struggles to humanize bestial and barbaric forces, which have terrorized our minds and communities in concrete ways, threatening to destroy free will and human compassion. The fairy tale sets out to conquer this concrete terror through metaphors. ~ Jack D Zipes,
134:Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealous to preach, but reluctant, apparently, to demonstrate, is that God is love, the He can be, and is to be, loved, and that all without exception are his children. Such comparatively trivial matters as the remaining details of the credo, the techniques of worship, and devices of episcopal organization (which have so absorbed the interest of Occidental theologians that they are today seriously discussed as the principal questions of religion), are merely pedantic snares, unless kept ancillary to the major teaching. Indeed, where not so kept, they have the regressive effect: they reduce the father image back again to the dimensions of the totem. And this, of course, is what has happened throughout the Christian world. One would think that we had been called upon to decide or to know whom, of all of us, the Father prefers. Whereas, the teaching is much less flattering: "Judge not, that ye be not judged." The World Savior's cross, in spite of the behavior of its professed priests, is a vastly more democratic symbol than the local flag. ~ Joseph Campbell,
135:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious,
136:One experience that led Jung to this conclusion took place in 1906 and involved the hallucination of a young man suffering from paranoid schizophrenia. One day while making his rounds Jung found the young man standing at a window and staring up at the sun. The man was also moving his head from side to side in a curious manner. When Jung asked him what he was doing he explained that he was looking at the sun's penis, and when he moved his head from side to side, the sun's penis moved and caused the wind to blow. At the time Jung viewed the man's assertion as the product of a hallucination. But several years later he came across a translation of a two-thousand-year-old Persian religious text that changed his mind. The text consisted of a series of rituals and invocations designed to bring on visions. It described one of the visions and said that if the participant looked at the sun he would see a tube hanging down from it, and when the tube moved from side to side it would cause the wind to blow. Since circumstances made it extremely unlikely that the man had had contact with the text containing the ritual, Jung concluded that the man's vision was not simply a product of his unconscious mind, but had bubbled up from a deeper level, from the collective unconscious of the human race itself. Jung called such images archetypes and believed they were so ancient it's as if each of us has the memory of a two-million-year-old man lurking somewhere in the depths of our unconscious minds. ~ Michael Talbot,
137:In about 1980, he says, at a time when he was still struggling to articulate his own vision of a dynamic, evolving economy, he happened to read a book by the geneticist Richard Lewontin. And he was struck by a passage in which Lewontin said that scientists come in two types. Scientists of the first type see the world as being basically in equilibrium. And if untidy forces sometimes push a system slightly out of equilibrium, then they feel the whole trick is to push it back again. Lewontin called these scientists "Platonists," after the renowned Athenian philosopher who declared that the messy, imperfect objects we see around us are merely the reflections of perfect "archetypes."

Scientists of the second type, however, see the world as a process of flow and change, with the same material constantly going around and around in endless combinations. Lewontin called these scientists "Heraclitans," after the Ionian philosopher who passionately and poetically argued that the world is in a constant state of flux. Heraclitus, who lived nearly a century before Plato, is famous for observing that "Upon those who step into the same rivers flow other and yet other waters," a statement that Plato himself paraphrased as "You can never step into the same river twice."

"When I read what Lewontin said," says Arthur, "it was a moment of revelation. That's when it finally became clear to me what was going on. I thought to myself, "Yes! We're finally beginning to recover from Newton. ~ M Mitchell Waldrop,
138:What is this mysterious masculine force which spurs you onwards, whence comes this will, this heroic initiative which seems to precede the start of the great journey? This is what prevents you turning back on the path. If you were to do so, if you failed to travel the path to its end, you would be guilty, because the practices of your initiation have mobilised enormous forces which destroy men and drive them insane if they are not aimed in the right direction. The signs will help you open a way for yourself in the virgin forest where no roads exist.

'Even the Gods are your enemies; because their impersonal lives are at risk in this war. You will have to overcome the Archetypes, dethrone them, reincorporating their tremendous numinous energies within yourself. Do you remember the Greek legend? Man was a circular androgynous. He began to roll up Mount Olympus. The Gods were frightened, fearing defeat, and so they resorted to artifice: they divided the man-sphere in half. The result was that he was so busy trying to find his other half that he had no time to make war with them. But, luckily, the Gods made a mistake. Because one day we will bring them back to life as well, giving them a face.

'When the water runs downhill, it gives rise to Samsara and human generations, to the circular movement of the involuted earth; when it runs uphill, the opposite direction, it provokes the mutation of the Gods themselves, the divinisation of the hero; it creates a free, eternal race, without Gods, without a king. This is the Road of the Warrior. ~ Miguel Serrano,
139:This is the work of a lifetime, here on earth: To invent the astral body, to create it. giving it our consciousness. Thus one will survive death. One could also die when one chooses… And on dying, not lose the awareness 'from here.'

What has happened to you is a detachment of your astral body while your physical body sleeps. This occurs to vîras; it's an automatic unconscious process. Sometimes, by simple chance, a glimmer of consciousness reaches this fine body and then, on suddenly awakening or the next day, one gets the impression of experiencing something much more real than physical reality. The deja-vu of psychologists has its explanation in this phenomena of detachment.

Have you seen those children who elevate a kite and send messages with little rolls of paper that go slowly up to the kite? So it is, more or less, with that other. The astral body breaks away, still attached to the physical body by a string which has been called a 'silver cord' that is only cut at death. Thanks to this cord we can go immeasurable distances without losing the connection with our physical bodies. It always returns. So it reaches consciousness, like those messages of children with their kite. Yes, we must become like children to enter into the Kingdom of Heaven… with our astral bodies. Pay attention to this other analogy: As a child finds itself joined to its mother by the umbilical cord, so the astral body is joined to its father, the physical body, by a silver cord. The child cries and despairs at birth, when the cord connecting him to his mother is cut. He thinks this is death, but it is a new life. The same befalls the vîra when he dies; when the silver cord is cut he enters into another life. Death is a new life. All this is archetypal. Only those events expressing archetypes have ontological reality. ~ Miguel Serrano,
140:What is "the heavenly archetype of the lotus"?
  
It means the primal idea of the lotus.
   Each thing that is expressed physically was conceived somewhere before being realised materially.
   There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
   But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955, 121,
141:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
142:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
143:The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism.

Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics.

In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism.

Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order.

So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'.

And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious. ~ Miguel Serrano,
144:Celestial Love
Higher far,
Upward, into the pure realm,
Over sun or star,
Over the flickering Dmon film,
Thou must mount for love,
Into vision which all form
In one only form dissolves;
In a region where the wheel,
On which all beings ride,
Visibly revolves;
Where the starred eternal worm
Girds the world with bound and term;
Where unlike things are like,
When good and ill,
And joy and moan,
Melt into one.
There Past, Present, Future, shoot
Triple blossoms from one root
Substances at base divided
In their summits are united,
There the holy Essence rolls,
One through separated souls,
And the sunny &Aelig;on sleeps
Folding nature in its deeps,
And every fair and every good
Known in part or known impure
To men below,
In their archetypes endure.

The race of gods,
Or those we erring own,
Are shadows flitting up and down
In the still abodes.
The circles of that sea are laws,
Which publish and which hide the Cause.
Pray for a beam
Out of that sphere
Thee to guide and to redeem.
O what a load
Of care and toil
By lying Use bestowed,
From his shoulders falls, who sees
The true astronomy,
The period of peace!
Counsel which the ages kept,
Shall the well-born soul accept.
As the overhanging trees
Fill the lake with images,
As garment draws the garment's hem
Men their fortunes bring with them;
By right or wrong,
Lands and goods go to the strong;
Property will brutely draw
Still to the proprietor,
Silver to silver creep and wind,
And kind to kind,
Nor less the eternal poles
Of tendency distribute souls.
There need no vows to bind
Whom not each other seek but find.
They give and take no pledge or oath,
Nature is the bond of both.
No prayer persuades, no flattery fawns,
Their noble meanings are their pawns.
Plain and cold is their address,
Power have they for tenderness,
And so thoroughly is known
Each others' purpose by his own,
They can parley without meeting,
Need is none of forms of greeting,
They can well communicate
In their innermost estate;
When each the other shall avoid,
Shall each by each be most enjoyed.
Not with scarfs or perfumed gloves
Do these celebrate their loves,
Not by jewels, feasts, and savors,
Not by ribbons or by favors,
But by the sun-spark on the sea,
And the cloud-shadow on the lea,
The soothing lapse of morn to mirk,
And the cheerful round of work.
Their cords of love so public are,
They intertwine the farthest star.
The throbbing sea, the quaking earth,
Yield sympathy and signs of mirth;
Is none so high, so mean is none,
But feels and seals this union.
Even the tell Furies are appeased,
The good applaud, the lost are eased.

Love's hearts are faithful, but not fond,
Bound for the just, but not beyond;
Not glad, as the low-loving herd,
Of self in others still preferred,
But they have heartily designed
The benefit of broad mankind.
And they serve men austerely,
After their own genius, clearly,
Without a false humility;
For this is love's nobility,
Not to scatter bread and gold,
Goods and raiment bought and sold,
But to hold fast his simple sense,
And speak the speech of innocence,
And with hand, and body, and blood,
To make his bosom-counsel good:
For he that feeds men, serveth few,
He serves all, who dares be true.
by owner. provided at no charge for educational purposes

~ Ralph Waldo Emerson, Celestial Love
,

IN CHAPTERS [69/69]



   35 Psychology
   26 Occultism
   5 Philosophy
   5 Integral Yoga
   4 Christianity
   3 Theosophy
   3 Poetry
   2 Mythology
   2 Fiction
   1 Philsophy


   37 Carl Jung
   4 Plotinus
   3 Rudolf Steiner
   3 Nolini Kanta Gupta
   3 Jorge Luis Borges
   3 Jordan Peterson
   2 Joseph Campbell
   2 H P Lovecraft


   15 The Archetypes and the Collective Unconscious
   9 Mysterium Coniunctionis
   7 Aion
   6 The Practice of Psycho therapy
   3 Theosophy
   3 Maps of Meaning
   2 The Hero with a Thousand Faces
   2 Plotinus - Complete Works Vol 01
   2 Lovecraft - Poems
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Borges - Poems


0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A simple example is the concept of the Trinity in the Christian religion. The student is frequently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-mother (Holy Spirit) - son principles of deity are primordial archetypes of man's psyche, rather than being, as is frequently and erroneously supposed a development peculiar to the Christian era.
  At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
   SRI AUROBINDO

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now this superconsciousness is the true origin of creation, although the apparent and objective creation starts with and is based upon Unconsciousness. All norms and archetypes belong to the superconsciousness; for the sake of material creation they are thrown down or cast as seed into the Unconscious and in this process they undergo a change, a deformation and aberration. All the major themes of dream myths and prehistoric legends which the psychologists claim to have found imbedded in man's subconscient consciousness are in fact echoes and mirages of great spiritualsuperconscientrealities reflected here below. The theme of the Hero of the Dual Mother (Dark and Fair), of Creation and Sacrifice, these are, according to Jung, dramatisations of some fundamental movements and urges in the dark subconscient nature. Jung, however, throws a luminous suggestion in characterising the nature of this vast complex. The general sense, Jung says; is that of a movement forward, of a difficult journey, of a pull backward and downward, of yawning abysses that call, of a light that beckons. It is an effort, a travail of what lies imbedded and suppressed to come out into the open, into the normal consciousness and thus release an unhealthy tension, restore a balance in the individual's system. Modern psychology lays great stress upon the integration of personality. Most of the ills that human nature suffers from, they say, are due to this division or schism in it, a suppressed subconsciousness and an expressed consciousness seeking to express a negation of that subconsciousness. Modern psychology teaches that one should dive into the nether regions and face squarely whatever elements are there, help these to follow their natural bent to come up and see the light of the day. Only thus there can be established a unitary movement, an even consistency and an equilibrium throughout the entire consciousness and being.
   So far so good. But two things are to be taken note of. First of all, the resolution of the normal conflict in man's consciousness, the integration of his personality, is not wholly practicable within the scope of the present nature and the field of the actual forces at play. That can give only a shadow of the true resolution and integration. A conscious envisaging of the conflicting forces, a calm survey of the submerged or side-tracked libidos in their true nature, a voluntary acceptance, of these dark elements as a part of normal human nature, does not automatically make for their sublimation and purification or transformation. The thing is possible only through another force and on another level, by the intervention and interfusion precisely of the superconsciousness. And here comes the second point to note. For it is this superconsciousness towards which all the strife and struggle of the under-consciousness are turned and directed. The yearning and urge in the subconsciousness to move forward, to escape outside into the light does not refer merely to the march towards normal awareness and consciousness: it has a deeper direction and a higher aimit seeks that of which it is an aberration and a deformation, the very origin and source, the height from which it fell.

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Let us repeat here what we have often said elsewhere. The creation and development of souls is a twofold process. First, there is the process of growth from below, and secondly there is the process of manifestation or expression from above, the movements of ascent and descent, as spoken of by Sri Aurobindo. The souls start on their evolutionary journey on the material plane as infinitesimal specks of consciousness imbedded in the vast expanse of the Inconscient; but they are parts and parcels of a homogeneous mass: in fact they are not distinguishable from each other at that level. There is as it were a secret vibration of consciousness with which the material infinity all around is shot through. With evolution, that is to say, with the growth and coming forward of the consciousness, there arise sparks, glowing centres here and there, forms shape and isolate themselves in the bosom of the original formless mass; they rise and they subside, others rise, coalesce, separatesome grow, others disappear. These sparks or centres, as they develop or evolve, slowly assume definiteness,of form and function,attain an individuality and finally a personality. Looked at from below there is no counting of these sparks or rudimentary souls; they are innumerable and infinitely variable. It is something like the nebula out of which the galaxies are supposed to be formed. The line of descent, however, presents a different aspect. Looked from above, at the summit there is the infinite supreme Being and Consciousness and Bliss (Sachchidananda) and in it too there cannot be a limit to the number of Jivatmas that are its formulations, like the waves in the bosom of the sea, according to the familiar figure. This is the counterpart of the infinity at the other end, where also the rudimentary souls or potential individualities are infinite. Moving down along the line of descent at a certain stage, under a certain modality of the creative process, certain types or fundamental formations are put forward that give the ground-plan, embody the matrix of the subsequent creation or manifestation. The Four Great Personalities (Chaturvyuha), the Seven Seers, the Fourteen Manus or Human Ancestors point to the truth of a fixed number of archetypes that are the source and origin of emanations forming in the end the texture of earthly lives and existences. The number and scheme depends upon a given purpose in view and is not an eternal constant. The types and archetypes with which we, human beings, are concerned in the present cycle of evolution belong to the supramental and overmental planes of consciousness; they are the beings known familiarly as gods and presiding deities. They too have emanations, each one of them, and these emanations multiply as they come down the scale of manifestation to lower and lower levels, the mental, the vital and the physical, for example. And they enter into human embodiments, the souls evolving and ascending from the lower end; they may even take upon themselves human character and shape.
   There are thus chains linking the typal beings in the world above with their human embodiments in the physical world; an archetype in the series of emanations branches out, as it were, into its commensurables and cognates in human bodies. Hence it is quite natural that many persons, human embodiments, may have so to say one common ancestor in the typal being (that gives their spiritual gotra); they all belong to the same geneological tree. Souls aspiring and ascending to the higher and fuller consciousness, because of their affinity, because together they have to fulfil a special role, serve a particular purpose in the cosmic plan, because of their spiritual consanguinity, call on the same godhead as their Master-soul or Over-soul, the Soul of their souls. Their growth and development are along similar or parallel lines, they are moulded and shaped in the pattern set by the original being. This must not be understood to mean that a soul is bound exclusively to its own family and cannot step out of its geneological system. As I have said in the beginning, souls are not material particles hard and rigid and shut out from each other, they are not obliged to obey the law of impenetrability that two bodies cannot occupy the same place at the same time. They meet, touch, interchange, interpenetrate, even coalesce, although they may not belong to the same family but follow different lines of, evolution. Apart from the fact that in the ultimate reality each is in all and all is in each, not only so, each is all and all is eachthus beings on no account can be kept in water-tight compartmentsapart from this spiritual truth, there is also a more normal and apparent give and take between souls. The phenomenon known as "possession", for example, is a case in point. "Possession", however, need not be always a ghostly possession in the modern sense of the possession by evil spirits, it may be also in a good sense, the sense that the word carried among mediaeval mystics, viz.,spiritual.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  object:1.01 - archetypes of the Collective Unconscious
  author class:Carl Jung
  --
  I - archetypes OF THE COLLECTIVE UNCONSCIOUS
  THE CONCEPT OF THE
  --
  CONCERNING THE archetypes,
  WITH SPECIAL REFERENCE
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  the personal psyche, it has contents and modes of behaviour that
  --
  caelesti hierarchia, II, 4: "immaterial archetypes," 6 and in
  De divinis nominibus, I, 6: "Archetypal stone." 7 The term
  --
  Another well-known expression of the archetypes is myth
  and fairytale. But here too we are dealing with forms that have
  --
  the archetypes appear in a form that reveals quite unmistakably
  the critical and evaluating influence of conscious elaboration.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  lunar, meteorological, vegetal, and other ideas of the kind. The
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  mysterious, richly intuitive. Naturally, the more familiar we are
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  I wish to tell you of a vision which appeared to him in the sky, on a
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  not so fortunate; the inner conflict tore him to pieces, because in
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  tribes, they could easily have rejected it when the prestige of
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  but this did not alter the fact that from then on all talk of re-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  psyche. Yes, that erstwhile fiery spirit has made a descent to the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  excitation, not only gives us knowledge of the innermost
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  living, begins; where I am indivisibly this and that; where I
  --
  psychic factors, that is, as archetypes of the unconscious. No
  doubt this discovery is hardly credible at present. To be con-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  today, and why we speak of the unconscious. All this would be
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  content. Occasionally she causes states of fascination that rival
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  favour of masculinity. The smaller number of feminine genes
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  logical effects of a maladaptation of consciousness, as when con-
  --
  learn a list of archetypes by heart. archetypes are complexes of
  experience that come upon us like fate, and their effects are felt
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  66
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  7 1 He was standing in the presence of a handsome old man
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  affected the student in the long run, and I must emphasize that
  --
  man, or of meaning. Like all archetypes it has a positive and a
  negative aspect, though I don't want to enter into this here. The
  --
  80 The three archetypes so far discussed the shadow, the ani-
  ma, and the wise old man are of a kind that can be directly
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  generalizations. One could, or rather should, really give a de-
  --
  the course of this process the archetypes appear as active per-
  sonalities in dreams and fantasies. But the process itself involves
  another class of archetypes which one could call the archetypes
  of transformation. They are not personalities, but are typical
  --
  succumbing to the fascinating influence of the archetypes, and
  this is most likely to happen when the archetypal images are
  --
  cal evidence to prove that in the case of these archetypes we are
  dealing with normal types of fantasy that occur practically
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  everywhere and not with the monstrous products of insanity.
  --
  8 5 As the archetypes, like all numinous contents, are relatively
  autonomous, they cannot be integrated simply by rational
  --
  giving only a few examples of archetypes. I have chosen the ones
  that play the chief part in an analysis of the masculine psyche,

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  into the groups of symbols characteristic of a single archetype or of a group of related archetypes; in
  short, that they became recognizable.306

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  scious is made up essentially of archetypes.
  8 9 The concept of the archetype, which is an indispensable
  --
  It consists of pre-existent forms, the archetypes, which can only
  become conscious secondarily and which give definite form to
  --
  quently they form very close analogies to the archetypes, so
  43
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  close, in fact, that there is good reason for supposing that the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  two mothers, or conversely that those few who shared Leo-
  --
  roots exclusively in personal causes, archetypes play no role at
  all. But if it is a question of a general incompatibility or an
  --
  presence of constellated archetypes. Since neuroses are in most
  cases not just private concerns, but social phenomena, we must
  assume that archetypes are constellated in these cases too. The
  archetype corresponding to the situation is activated, and as a
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  consequences. There is no lunacy people under the domination
  --
  99 There are as many archetypes as there are typical situations
  in life. Endless repetition has engraved these experiences into
  --
   archetypes can be proved. Since archetypes are supposed to
  produce certain psychic forms, we must discuss how and where
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  10 3 Finally, very interesting sources of archetypal material are
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  religious context of a distinctly ecstatic nature and describes a

1.02 - The Shadow, #Aion, #Carl Jung, #Psychology
  lective unconscious are invariably archetypes that were present
  from the beginning. Their relation to the instincts has been dis-
  cussed elsewhere. 1 The archetypes most clearly characterized
  from the empirical point of view are those which have the most
  --
  man, two corresponding archetypes whose autonomy and uncon-
  sciousness explain the stubbornness of their projections. Though

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  object:1.03 - Concerning the archetypes, with Special Reference to the Anima Concept
  author class:Carl Jung
  --
  CONCERNING THE archetypes, WITH SPECIAL REFERENCE TO THE ANIMA CONCEPT 1
  Although modern man appears to believe that the non-em-
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  method, as if psychic phenomena had to be viewed in a certain
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  scientific. But an experimental science makes itself impossible
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  edge of its general phenomenology that could open his eyes to
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  psyche translates physical processes into sequences of images
  --
  I have called archetypes.
  58
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  119 One of these archetypes, which is of paramount practical
  importance for the psycho therapist, I have named the anima.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  compelled to project it again and again, at all times and in all
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  words, he behaves exactly as if he had not seen through his pro-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  attached to it. The latter is only a modern variant of the denom-
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  ists only in the fantasies of isolated individuals who are deluded
  --
  normal religious factors, the archetypes, and this expectation
  does not prove fallacious. Any one who succeeds in putting off
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  his contemporaries. 20 In the visions that marked his initiation
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  Anna Kingsford. There he describes in detail his own experi-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  consciousness together with the memory of the repressive moral
  --
  dreamer its anthropomorphic stamp. They are the archetypes,
  which direct all fantasy activity into its appointed paths and in
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  common to all, as can be seen from the universal occurrence of
  the archetypes. 25
  *37 Just as the archetypes occur on the ethnological level as
  myths, so also they are found in every individual, and their
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  human. 26 The latter quality invariably attaches to the archetype
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  41 The anima image, which lends the mother such superhuman
  --
  of the "religious inhibition of thought." But to explain the genesis of archetypes
  by means of the incest theory is about as useful as ladling water from one kettle
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  that the archetype is constituted like that in itself. The male-
  --
  CONCERNING THE archetypes AND THE ANIMA CONCEPT
  discontent all around him. Sometimes the man's relationship to
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  middle life, therefore, the connection with the archetypal sphere

1.03 - The Desert, #The Red Book Liber Novus, #unset, #Zen
  5:3). In a number of Christian communities, members talce a vow of poverty. In I934, Jung wrote: "Just as in Christianity the vow of worldly poverty turned the mind away from the riches of this earth, so spiritual poverty seeks to renounce the false riches of the spirit in order to withdraw not only from the sorry remnants-which today call themselves the protestant 'churches' of a great past, but also from all the allurements of exotic aromas; in order, finally; to turn back to itself, where, in the cold light of consciousness, the blank barrenness of the world reaches to the very stars" ("On the archetypes of the collective unconscious," CW 9, I, 29).
  80. The Draft continues: "This, too, is an image of the ancients, that they lived in things symbolically: they renounced wealth in order to have a share of the voluntary poverty of their souls. Therefore I had to grant my soul my most extreme poverty and need. And the scorn of my cleverness rose up against this" (P.47)

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  pirically. Whatever we have to say about these archetypes, there-
  fore, is either directly verifiable or at least rendered probable
  --
  be integrated they themselves cannot, since they are archetypes.
  As such they are the foundation stones of the psychic structure,
  --
  is especially important to picture the archetypes of the uncon-
  scious not as a rushing phantasmagoria of fugitive images but as
  --
  Both these archetypes, as practical experience shows, possess
  a fatality that can on occasion produce tragic results. They are
  --
  criterion for gauging the significance of these two archetypes.
  What we can discover about them from the conscious side is so

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  object:1.05 - THE HOSTILE BROTHERS - archetypes OF RESPONSE TO THE UNKNOWN
  author class:Jordan Peterson
  --
  CHAPTER 5: THE HOSTILE BROTHERS: archetypes OF RESPONSE TO THE UNKNOWN
  The contamination of anomaly with the threat of death, attendant on the development of selfconsciousness, amplifies the valence of the unknown to a virtually unbearable point. This unbearable
  --
  those archetypes that were the most suppressed by the conscious attitude. The therapist then has no other
  course than to confront the ego with its adversary and thus initiate the melting and recasting process.
  --
  to be a considerable number of individuals who are possesed by archetypes of a numinous nature that
  force their way to the surface in order to form new dominants.
  --
  When, therefore, modern psycho therapy once more meets with the activated archetypes of the
  collective unconscious, it is merely the repetition of a phenomenon that has often been observed in
  --
  (1968a). Vol. 9. Part 1. The archetypes and the Collective Unconscious.
  (1978a). Vol. 9. Part 2. Aion: Researches into the Phenomenology of the Self.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Several examples of referents and worldspaces: rocks exist in the sensorimotor worldspace; animistic clouds exist in the magic worldspace; Santa Claus exists in the mythic worldspace; the square root of a negative one exists in the rational worldspace; archetypes exist in the subtle worldspace, and so on-not as pregiven objects, but as the product of all four quadrants. And thus, in order to understand the referents represented by those signifiers (from "rocks" to " archetypes") one must possess the requisite depth through one's own interior development (so that those signifiers can evoke the appropriate signified: when you read "the square root of a negative one," you know what that means, what that signifies, but only if you have developed to formop). Just so, the words Buddha-nature and Godhead and Spirit and Dharmakaya are signifiers whose referents exist only in the transpersonal or spiritual worldspace, and they therefore require, for their understanding, a developmental signified, an appropriately developed interior or Left-Hand dimension corresponding with the exterior word, or else they remain only words, like the unseen dog, this unseen Spirit. And without the developmental signified, words will capture neither the dog nor the Spirit.
  And note: I can run around until I find a dog and show you the dog, because we both exist in the sensorimotor worldspace and there is no developmental reason why you can't spot a dog. Or, in the other example, there is no reason you can't understand an as-if dog, whose referent exists in the rational worldspace. We already share that worldspace. We have already transformed to that level of depth: an entire and shared world of referents are therefore lying around for us to apprehend (because we have already created the worldspace or the opening in which they can manifest).

1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Well, now, before going further into this, I must behave like an utter cad, and disgrace my family tree, and blot my 'scutcheon and my copybook by confusing you about "realism." Excuse: not my muddle; it was made centuries ago by a gang of cursd monks, headed by one Duns Scotus so-called because he was Irish or if not by somebody else equally objectionable. They held to the Platonic dogma of archetypes. They maintained that there was an original (divine) idea such as "greenness" or a "pig," and that a green pig, as observed in nature, was just one example of these two ideal essences. They were opposed by the "nominalists," who said, to the contrary, that "greenness" or "a pig" were nothing in themselves; they were mere names (nominalism from Lat. nomen, a name) invented for convenience of grouping. This doctrine is plain commonsense, and I shall waste no time in demolishing the realists.
  All priori thinking, the worst kind of thinking, goes with "realism" in this sense.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Constantly and unknowingly, we receive influences and inspirations from these higher, superconscious regions, which express themselves inside us as ideas, ideals, aspirations, or works of art; they secretly mold our life, our future. Similarly, we constantly and unknowingly receive vital and subtle-physical vibrations, which determine our emotional life and relationship with the world every moment of the day. We are enclosed in an individual, personal body only through a stubborn visual delusion; in fact, we are porous throughout and ba the in universal forces, like an anemone in the sea: Man twitters intellectually (=foolishly) about the surface results and attributes them all to his "noble self," ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.183 Our sole freedom is to lift ourselves to higher planes through individual evolution. Our only role is to transcribe and materially embody the truths of the plane we belong to. Two important points, which apply to every plane of consciousness, from the highest to the lowest, deserve to be underscored in order for us better to understand the mechanism of the universe. First, these planes do not depend upon us or upon what we think of them any more than the sea depends on the anemone; they exist independently of man. Modern psychology, for which all the levels of being are mixed together in a so-called collective unconscious, like some big magician's hat from which to draw archetypes and neuroses at random, betrays in this respect a serious lack of vision: first, because the forces of these planes are not at all unconscious (except to us), but very conscious, definitely more so than we are; and secondly, because these forces are not "collective," in the sense that they are no more a human product than the sea is the product of the anemone; it is rather the frontal man who is the product of that Immensity behind. The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organized according to its typal nature or its evolutionary stage.184 Naturally, it is only human to reverse the order of things and put ourselves in the center of the world. But this is not a matter of theory, always debatable, but of experience, which everyone can have. If we go out of our body and consciously enter these planes, we realize that they exist outside us, just as the entire world exists outside Manhattan, with forces and beings and even places that have nothing in common with our earthly world; entire civilizations have attested to this, stating it, engraving it, or painting it on their walls or in their temples, civilizations that were perhaps less ingenious than ours, but certainly not less intelligent.
  The second important point concerns the conscious forces and beings that occupy these planes. Here we must clearly draw a line between the superstition, or even hoax, arising from our "collective" contri bution, and the truth. As usual, the two are closely intermingled.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  Since the archetypes usually have a certain numinosity, they can arouse just that
  fascination which is accompanied by synchronistic phenomena. These consist in
  --
  hence the totality of all archetypes. But the archetypes are com-
  plementary equivalents of the "outside world" and therefore

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  . archetypes and the Collective Unconscious. Collected
  Works,* Vol. 9, Part I. New York and London; 2nd edn., 1968.
  --
  -. "Concerning Mandala Symbolism." In: archetypes and the
  Collective Unconscious, q.v.
  -. "Concerning Rebirth." In: archetypes and the Collective
  Unconscious, q.v.
  --
  . "A Study in the Process of Individuation." In: archetypes
  and the Collective Unconscious, q.v.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  despicable and an object of fear. Like all archetypes, the self has
  a paradoxical, antinomial character. It is male and female, old
  --
  the archetypes.
  4>2 I am fully aware of the extremely hypothetical nature of this

1.15 - Conclusion, #Aion, #Carl Jung, #Psychology
  of introduction, I described those concepts and archetypes which
  manifest themselves in the course of any psychological treat-
  --
  this realization, for it turns out that all archetypes spontaneously
  develop favourable and unfavourable, light and dark, good and

1.15 - Index, #Aion, #Carl Jung, #Psychology
  of archetypes, 21; of character-
  istics of shadow, 8
  --
  God, 57, 147; see also Adam; 234; archetypes and, 8; autonomy
  androgyny; Ichthys
  --
  opinions, 21: archetypes and, 17;
  Logos and, 15
  --
  * 9 . part 1. THE archetypes AND THE
  COLLECTIVE UNCONSCIOUS
  --
  Concerning the archetypes, with Special Reference to the Anima
  Concept (1936/1954)
  --
  9. part I. The archetypes and the Collective
  Unconscious (7 959; 2nd edn., 1968)

1955-04-13 - Psychoanalysts - The underground super-ego, dreams, sleep, control - Archetypes, Overmind and higher - Dream of someone dying - Integral repose, entering Sachchidananda - Organising ones life, concentration, repose, #Questions And Answers 1955, #The Mother, #Integral Yoga
  object:1955-04-13 - Psychoanalysts - The underground super-ego, dreams, sleep, control - archetypes, Overmind and higher - Dream of someone dying - Integral repose, entering Sachchidananda - Organising ones life, concentration, repose
  class:chapter
  --
  There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
  But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It cant be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in ones consciousness one can work at making material things take their real form.

1f.lovecraft - The Dunwich Horror, #Lovecraft - Poems, #unset, #Zen
   they were there before. They are transcripts, typesthe archetypes
   are in us, and eternal. How else should the recital of that which we

1f.lovecraft - Through the Gates of the Silver Key, #Lovecraft - Poems, #unset, #Zen
   The archetypes, throbbed the waves, are the people of the ultimate
   abyssformless, ineffable, and guessed at only by rare dreamers on the

1.jlb - Everness, #Borges - Poems, #Jorge Luis Borges, #Poetry
  Shall view at last the archetypes and the Splendors.
  [Richard Wilbur]

1.jlb - Everness (& interpretation), #Borges - Poems, #Jorge Luis Borges, #Poetry
  you will see the archetypes and Splendors.
  ~ ~ ~ ~ ~ ~ ~ ~
  --
  will you see archetypes and Splendors.
  ~ ~ ~ ~ ~ ~ ~ ~

1.rwe - Celestial Love, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  In their archetypes endure.
  The race of gods,

2.01 - On the Concept of the Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  and will not recognize the fact, if he can avoid it, that his "per-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  the germ-plasm; it would not occur to us to regard epilepsy in
  --
  discoveries, it consists in my having shown that archetypes are
  not disseminated only by tradition, language, and migration,
  --
  istence of the archetypes, so long as they do not manifest them-
  2 [Cf. the previous paper, "Concerning the archetypes," par. 137, n. 25. Editors.]
  3 Usener, Das Weihnachtsfest, p. 3.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  selves concretely. With regard to the definiteness of the form,

2.01 - The Road of Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  factors, that is, as archetypes of the unconscious. . . . Heaven has become for
  us the cosmic space of the physicists, and the divine empyrean a fair memory

2.02 - The Mother Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  witch, the dragon (or any devouring and entwining animal, such
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  thorough investigation is therefore indicated in each case. For
  --
  aside as ridiculous, for archetypes are among the inalienable
  assets of every psyche. They form the "treasure in the realm of

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [101] The interpretive projections we have been examining are, with the exception of the last, identical with the psychic contents that dropped out of their dogmatic framework at the time of the Renaissance and the Great Schism, and since then have continued in a state of secularization where they were at the mercy of the immanentist principle of explanation, that is, a naturalistic and personalistic interpretation. The discovery of the collective unconscious did something to alter this situation, for, within the limits of psychic experience, the collective unconscious takes the place of the Platonic realm of eternal ideas. Instead of these models giving form to created things, the collective unconscious, through its archetypes, provides the a priori condition for the assignment of meaning.
  [102] In conclusion, I would like to mention one more document that seems relevant to our context, and that is the anecdote about Meister Eckharts daughter:

2.03 - The Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  and this constellates archetypes which, in their turn, produce
  fantasies that come between the child and its mother as an alien
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  she cannot help playing, overtly or covertly, consciously or un-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  personality is of secondary importance; she often remains en-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  feelers, veritable octopus-tentacles, that suck up all masculine

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  existence of archetypes were lacking, and all the clever people
  in the world succeeded in convincing us that such a thing could
  --
  conscious of the world of the archetypes, because in it he is still
  a part of Nature and is connected with his own roots. A view of
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  them can flow freely into man. But when it is no longer pos-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  been. All Nature seeks this goal and finds it fulfilled in man,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  183 Finally, it should be remarked that emptiness is a great femi-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  for the masculine mind over which he can safely guide his feel-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  poured. The father, on the other hand, represents the dynamism
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  and certain contemporary events show, the consequences are
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  reason, if for no other, the mother-image of a man is essentially
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  the spiritual and psychic heritage of man with instant annihila-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  world and can base his existence neither on the past that is no

2.05 - Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  world archetypes, it becomes possible to understand that the
  supreme initiation is not that of the local motherly fathers, who

3.00.2 - Introduction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  archetype of the union of opposites. Now the archetypes do not represent
  anything external, non-psychic, although they do of course owe the
  --
  of all the necessary knowledge concerning the constellated archetypes, he
  will in the end come to realize that there are very many things indeed of

3.01 - Forms of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  2 2 3. Resurrection. This means a re-establishment of human

3.01 - The Mercurial Fountain, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  The quaternity is one of the most widespread archetypes and has also
  proved to be one of the most useful schemata for representing the
  --
  mind back to the unchangeable, underlying archetypes, which are then
  forced into projection by this regression. We are moving here on familiar

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  tions are based on what I call archetypes. In view of the fact that
  all affirmations relating to the sphere of the suprasensual are, in
  the last analysis, invariably determined by archetypes, it is not
  surprising that a concurrence of affirmations concerning rebirth
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  near the exit, who are obviously engaged in every sort of worldly
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  unity; the individual parts of the personality make themselves
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  This one enjoys the ripened fruit,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  22 3 Possession caused by the anima or animus presents a different
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  because the presence of so many people together exerts great
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  9 e. Identification with a cult-hero. Another important iden-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  that which is beyond meditation, he saw no other way of escape
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  allowed to speak, whereas the inner responses are passed over as
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  logue, but instead the response appears as the action of the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  a connection with his unconscious contents. This may re-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  "Did I not tell you," he replied, "that you would not bear with
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  2 46 The alchemists, too, speak of a strange fish in the sea, the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Mondamin the maize, 19 etc. These symbols coincide with a psy-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  " 'Dhulqarnein,' We said, 'you must either punish them or show
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  unreliability of the gods. That is, they have not yet lost their

3.03 - The Naked Truth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  world of the archetypes, into direct contact with the conscious mind and
  saturates it with archaic influences. This naturally adds to the dangers of

3.03 - The Spirit Land, #Theosophy, #Alice Bailey, #Occultism
  There are to be seen in this world, first, the spiritual archetypes of all things and beings which are present in the physical and in the soul world. Imagine the picture of a painter existing in the mind before it is painted. This gives an analogy to what is meant by the expression archetype. It does not concern us here that the painter has perhaps not had such an Archetype in his mind before he paints, and that it only gradually develops and becomes complete during the practical work. In the real "World of Spirit" there are such archetypes for all things, and the physical things and beings are copies of these archetypes. When any person who trusts only his outer senses denies this archetypal world, and holds archetypes to be merely abstractions which the intellect, by comparing the objects of the senses, arrives at, it is quite to be understood; for such a one simply cannot see in this higher world; he
   p. 132
  --
  The first look into this "Spirit-land" is still more bewildering than that into the soul world. For the archetypes in their true form are very unlike their sensible copies. They are, however, just as unlike their shadows, the abstract thoughts. In the spiritual world all is in continuous, mobile activity, a ceaseless creating. A state of rest, a remaining in one place, such as one has in the physical world, does not exist here. For the archetypes are creative beings. They are the master builders of all that comes into being in the physical world and the soul world. Their forms change rapidly; and in each Archetype lies the possibility of assuming myriads of specialized forms. They, as it were, let different shapes well up out of them, and scarcely is one produced than the Archetype prepares to pour forth the next one. The archetypes are
   p. 133
   related to each other in varying degrees of closeness. They do not work singly. The one requires the help of the other in its creating. Often innumerable archetypes work together in order that this or that being in the soul or physical world may arise.
  Besides what is to be perceived by "spiritual sight" in this "Spirit-land," there is something else experienced that is to be regarded as "spiritual hearing." As soon, that is to say, as the clairvoyant rises out of the soul world into the spirit world the archetypes that are perceived become sounding as well. The observer feels as if he were in an ocean of tones. And in these tones, in these spiritual chimes, the Beings of the spirit world express themselves. The primordial laws of their existence express their mutual relationships and affinities in the intermingling of their sounds, their harmonies, melodies, and rhythms. What the intellect perceives in the physical world as law, as idea, reveals itself to the "spiritual ear" as a kind of music. (Hence the Pythagoreans called these perceptions of the spiritual world the "music of the spheres." To the possessor of the "spiritual ear" this "music of the
   p. 134
   spheres" is not something merely figurative, allegorical, but a spiritual reality well known to him.) If one wishes to gain a conception of this "spiritual music" one has to lay aside all ideas of the music of the senses as perceived by the material ear. For it is here a matter of "spiritual perception" and therefore of a kind which must remain silent for the "ear of the senses." In the following descriptions of the "Spirit-land" reference to this "spiritual music" will for the sake of simplicity be omitted. One has only to form a mental picture in which everything described as "Type," as "shining with light," is at the same time sounding. Each color, each perception of light represents a spiritual tone, and every combination of colors corresponds with a harmony, a melody, etc. For one must hold clearly in mind that even where the sounding prevails, perception by means of the "spiritual eye" by no means ceases. The sounding is merely added to the shining. Where, therefore, archetypes, the Primal Types, are spoken of in the following pages, the Primal Tones are to be thought of as also present.
  Now it is necessary in the first place to
  --
   distinguish the different kinds of archetypes. In the "Spirit-land" also one has to differentiate numerous grades or regions in order to steer one's way among them. Here also, as in the soul world, the different regions are not to be thought of as laid one above the other like strata, but mutually interpenetrating and suffusing each other. The first region contains the " archetypes" of the physical world in so far as it is not endowed with life. The archetypes of the minerals are to be found here-also those of the plants; but the latter only in so far as they are purely physical, that is, in so far as one does not take into account the life in them. In the same way one finds here the physical forms of the animals and of human beings. This does not exhaust all that is to be found in this region, but merely illustrates it by the readiest examples. This region forms the basic structure of the "Spirit-land." It can be likened to the solid land of our physical earth. It forms the continental masses of the "Spirit-land." Its relationship with the physical, corporal world can only be described by means of an illustration. One gains some idea of it in the following way. One has to
   p. 136
   picture a limited space filled with physical bodies of the most varied kinds. Then think these bodies away and conceive in their place cavities in space having their forms. The intervening spaces, on the other hand, which were previously empty one must think of as filled with the most varied forms, having manifold relationships with the former bodies. This is somewhat like the appearance presented by the lowest region of the Archetypal world. In it the things and beings which become embodied in the physical world are present as "spacial cavities." And in the intervening spaces the mobile activity of the archetypes (and the "spiritual music") plays out its course. During their formation into physical forms the spacial cavities become, as it were, filled up with physical matter. He who looks into space with both physical and spiritual eyes sees the physical bodies and, in between, the mobile activity of the creative archetypes.
  The second region of the "Spirit-land" contains the archetypes of life. But this life forms here a perfect unity. It streams through the world of spirit like a fluid element,
   p. 137
  --
  The archetypes of all soul formations must be designated as the third region of the "Spirit-land." Here one finds oneself in a much finer and rarer element than in the first two regions. To use a comparison, one can call it the air or atmosphere of the "Spirit-land." Everything that goes on in the souls of both the other worlds has here its spiritual counterpart. Here all feelings, sensations, instincts, passions, etc., are again present, but in a spiritual way. The atmospheric events in the air region correspond with the sorrows
   p. 138
  --
  The archetypes of the fourth region are not immediately related to the other worlds. They are in certain respects Beings who govern the archetypes of the three lower regions and render possible their working together. They are accordingly occupied with the ordering and grouping of these more subordinate archetypes. From this region, therefore, a more comprehensive activity issues than from the lower ones.
  The fifth, sixth, and seventh regions differ essentially from the preceding ones. For the Beings in them supply the archetypes with the impulses to their activity. In
   p. 139
   them one finds the creative forces of the archetypes themselves. He who is able to rise to these regions makes acquaintance with the purposes which underlie our world. The archetypes lie here, as yet, like living germ-points, ready to assume the most manifold forms of thought-beings. If these germ-points are guided into the lower regions they well out, as it were, and manifest themselves in the most varied shapes. (It is for this reason that in theosophical literature these three higher regions of the "Spirit-land" are called the Arupa, in contrast with the four lower, which are called the Rupa regions. Arupa means formless; Rupa, having form.) The ideas through which the human spirit manifests itself creatively in the physical world are the reflection, the shadow, of these Germ Thought-beings of the higher spiritual world. The observer with the spiritual ear who rises from the lower regions of the "Spirit-land" to these higher ones, becomes aware that sounds and tones are changed into a "spiritual language." He begins to perceive the "spiritual word" through which the things and beings do not now make known to him their
   p. 140

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [218] Luna is thus the sum and essence of the metals natures, which are all taken up in her shimmering whiteness. She is multi-natured, whereas Sol has an exceptional nature as the seventh from the six spiritual metals. He is in himself nothing other than pure fire.362 This role of Luna devolves upon the anima, as she personifies the plurality of archetypes, and also upon the Church and the Blessed Virgin, who, both of lunar nature, gather the many under their protection and plead for them before the Sol iustitiae. Luna is the universal receptacle of all things, the first gateway of heaven,363 and William Mennens364 says that she gathers the powers of all the stars in herself as in a womb, so as then to bestow them on sublunary creatures.365 This quality seems to explain her alleged effect in the opus ad Lunam, when she gives the tincture the character and powers of all the stars. The Fragment from the Persian Philosophers says: With this tincture all the dead are revived, so that they live for ever, and this tincture is the first-created ferment,366 namely that to the moon,367 and it is the light of all lights and the flower and fruit of all lights,368 which lighteth all things.369
  [219] This almost hymn-like paean to the materia lapidis or the tincture refers in the first instance to Luna, for it is during her work of whitening that the illumination takes place. She is the mother in this art. In her water Sol is hidden like a fire370a parallel to the conception of Selene as the

3.04 - The Spirit in Spirit-Land after Death, #Theosophy, #Alice Bailey, #Occultism
  In the first region of the "Spirit-land" man is surrounded with the spiritual archetypes of the earthly things. During life on earth he learns to know only the shadows of these archetypes which he grasps in his thoughts. What is merely thought on earth is in this region experienced, lived. Man moves among thoughts; but these thoughts are real beings. What he has perceived with his senses during life on earth acts on him now in its thought form. But the thought does not appear as the shadow which hides itself behind the things; it is on the contrary the life-filled reality producing the things. Man is, as it were, in the thought workshop in which the earthly things are formed and constructed. For in the "Land of Spirits" all is vital activity and mobility. Here, the thought world is at work as a world of living beings, creative and constructive.
   p. 147
  One sees how that which one has experienced during the earthly existence is constructed. Just as in the physical body one experiences the things of the senses as reality, so now as spirit one experiences the spiritual constructive forces as real. Among the thought-beings to be found there is also the thought of one's own physical corporality. One feels separated from this. One feels only the spiritual being as belonging to oneself. And when we no longer regard the body as physical but as thought-being, there already enters into our view of it its relation to the external world. We learn to look at it as something belonging to the external world, a member of this external world. We consequently no longer separate our own corporality from the rest of the external world as something more nearly related to ourselves. We feel the unity in the whole external world including our own bodily incarnations. Our own embodiments dissolve here into a unity with the rest of the world. Thus we here look upon the archetypes of the physical corporal reality as a unity, to which we ourselves belong. We learn therefore gradually to
   p. 148
  --
  The third region of "Spirit-land" contains the archetypes of the soul world. All that lives in this world is present as living thought-being. One finds in it the archetypes of desires, wishes, feelings, etc. But here, in the spirit world, nothing of self-seeking attaches itself to the soul. Like all life in the second region, in this third region all longings, wishes, all likes and dislikes, form a unity. The desires and wishes of others are not separable from my desires and wishes. The sensations and feelings of all beings are a common world enclosing and surrounding everything else, just as our physical atmosphere surrounds the earth. This region is, as it were, the atmosphere or air of the "Spirit-land." All that a person has carried out in his life on earth in the service of the community, in selfless devotion to his fellowmen, will bear fruit here. For through this service, through this self-giving, he has lived in a reflection of the third region of the "Spirit-land." The great benefactors of the human race, the philanthropists who render great services to communities,
   p. 153
  --
  It is evident that the three regions of "Spirit-land" above described have a certain connection with those below them, the physical and the soul worlds. For they contain the archetypes, the living Thought-beings that take up their corporal and soul existence in these worlds. Only the fourth region is the "pure Spirit-land." But even it is not that in the fullest sense of the word. It differs from the three lower regions owing to the fact that in them we meet with the archetypes of those physical and soul relations which man finds existing in the physical and soul worlds before he himself begins to take any part in them. The circumstances of the ordinary everyday life link themselves with things and beings which man finds already present in the world: the transitory things of this world direct his gaze to their eternal primal foundation; nor do the fellow creatures of man to whom he selflessly devotes himself owe their existence to him. But it is through him that there are
   p. 154
   in the world all the creations of the arts, sciences, engineering, states, governments, etc.; in short all that he has embodied in the world as original works of his spirit. Without his cooperation none of the physical reproductions of all these would be in the world. The archetypes of these purely human creations are in the fourth region of the "Spirit-land." What man during the earthly life develops in the way of scientific discoveries, of artistic ideas and forms, of technical conceptions, bears fruit in this fourth region. It is out of this region, therefore, that artists, scientists, great inventors, draw nourishment during their stay in "Spirit-land" and increase their genius, in order, during another incarnation, to be able to assist with greater weight the further evolution of human progress. It has been said above that even this region cannot be called the "pure Spirit-land" in the full sense of the word. This is because the stage at which men have left civilization on earth continues to influence their spiritual existence. They can enjoy in "Spirit-land" only the fruits of that which it was possible for them to carry out in accordance with their gifts and the stage of
   p. 155

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [313] Maiers silence is eloquent, as we soon find when we try to see the psychological equivalent of the descent and of the discovery of Mercurius. The maximal degree of consciousness confronts the ego with its shadow, and individual psychic life with a collective psyche. These psychological terms sound light enough but they weigh heavy, for they denote an almost unendurable conflict, a psychic strait whose terrors only he knows who has passed through it. What one then discovers about oneself and about man and the world is of such a nature that one would rather not speak of it; and besides, it is so difficult to put into words that ones courage fails at the bare attempt. So it need not be at all a frivolous evasion if Maier merely hints at his conversations with Mercurius. In the encounter with life and the world there are experiences that are capable of moving us to long and thorough reflection, from which, in time, insights and convictions grow upa process depicted by the alchemists as the philosophical tree. The unfolding of these experiences is regulated, as it were, by two archetypes: the anima, who expresses life, and the Wise Old Man, who personifies meaning.591 Our author was led in the first place by the anima-sibyl to undertake the journey through the planetary houses as the precondition of all that was to follow. It is therefore only logical that, towards the end of the descent, he should meet Thrice-Greatest Hermes, the fount of all wisdom. This aptly describes the character of that spirit or thinking which you do not, like an intellectual operation, perform yourself, as the little god of this world, but which happens to you as though it came from another, and greater, perhaps the great spirit of the world, not inappositely named Trismegistus. The long reflection, the immensa meditatio of the alchemists is defined as an internal colloquy with another, who is invisible.592
  [314] Possibly Maier would have revealed to us something more if Mercurius had not been in such a hurry to take upon himself the role of arbiter between the owl and the birds who were fighting it.593 This is an allusion to a work of Maiers entitled Jocus severus (Frankfurt a. M., 1617), where he defends the wisdom of alchemy against its detractors, a theme that also plays an important part in his Symbola aureae mensae in the form of argument and counterargument. One is therefore justified in assuming that Maier got into increasing conflict with himself and his environment the more he buried himself in the secret speculations of Hermetic philosophy. Indeed nothing else could have been expected, for the world of Hermetic images gravitates round the unconscious, and the unconscious compensation is always aimed at the conscious positions which are the most strongly defended because they are the most questionable, though its apparently hostile aspect merely reflects the surly face which the ego turns towards it. In reality the unconscious compensation is not intended as a hostile act but as a necessary and helpful attempt to restore the balance. For Maier it meant an inner and outer conflict which was not abolished, but only embittered, by the firmness of his convictions. For every one-sided conviction is accompanied by the voice of doubt, and certainties that are mere beliefs turn into uncertainties which may correspond better with the truth. The truth of the sic et non (yes and no), almost, but not quite, recognized by Abelard, is a difficult thing for the intellect to bear; so it is no wonder that Maier got stuck in the conflict and had to postpone his discovery of the phoenix until doomsday. Fortunately he was honest enough not to assert that he had ever made the lapis or the philosophical gold, and for this reason he never spread a veil of deception over his work. Thanks to his scrupulousness his late successors are at least able to guess how far he had progressed in the art, and where his labours came to a standstill. He never succeeded, as we can now see, in reaching the point where conflict and argument become logically superfluous, where yes and no are two aspects of the same thing. Thou wilt never make the One which thou seekest, says the master, except first there be made one thing of thyself.594

3.05 - The Physical World and its Connection with the Soul and Spirit-Lands, #Theosophy, #Alice Bailey, #Occultism
   way about this harmony, "True it is that the divine call which bids man study astronomy is written in the world, not indeed in words and syllables, but in the very fact that human conceptions and senses are fitted to gauge the relationships of the heavenly bodies and their conditions." Only because the things of the sensible world are nothing else than condensed spirit beings is the man who raises himself through his thought to these spirit beings able by thinking to understand the things. Sense objects originate in the spirit world; they are only another form of the spirit beings. And when man forms thoughts about things he merely looks up from the sensible form to the spiritual archetypes of the things. To understand an object by means of thought is a process which can be likened to that by which a solid body is first liquefied by fire in order that the chemist may be able to examine it in its liquid form.
  The spiritual archetypes of the sensible world are to be found (pp. 131 et seq.) in the different regions of the "Spirit-land." In the fifth, sixth, and seventh regions these archetypes remain in the condition of living Germ
   p. 165
  --
  From this can be seen how the basic constituents of the human being living in the body are connected with the spiritual world. The physical body, the ether body, the sentient soul body, and the intellectual soul, are to be regarded as archetypes of the "Spirit-land" condensed in the sensible world. The physical body comes into existence in that the Archetype of man is so condensed that it can manifest itself to the senses. For this reason one can call this physical body also a Being of the First Elementary Kingdom, condensed to sensible perceptibility. The ether-body comes into existence in that the shape that has arisen in this way has its mobility retained by a Being that extends its activity into the kingdom of the senses but is not itself visible to the senses. If one wishes to characterize this Being fully, one must say it has its primal origin in the highest regions of the "Spirit-land" and then shapes itself in the second region into an Archetype of life. It works in the sensible world as such an Archetype of life. In a similar
   p. 174
   way the Being that constructs the sentient soul-body has its origin in the highest regions of the "Spirit-land," forms itself in the third region of the same into the Archetype of the soul world and works as such in the sensible world. But the intellectual soul is formed in that the Archetype of thinking man shapes itself in the fourth region of the "Spirit-land" into thought, and as such acts directly as thinking human being in the world of the senses. Thus man stands within the world of the senses; thus works the spirit on his physical-body, on his ether-body, and on his sentient soul-body. Thus comes this spirit into manifestation in the intellectual soul. archetypes in the form of Beings who in a certain sense are external to man work upon the three lower components of his being; in his intellectual soul he himself becomes a (conscious) worker on himself. The Beings working on his physical-body are the same as those who form the mineral nature. On his ether-body work Beings living in the plant kingdom, on his sentient soul-body work Beings who live in the animal kingdom imperceptible by the
   p. 175

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  the anima and the animus. As archetypes, these figures are semi-collective
  and impersonal quantities, so that when we identify ourselves with them

3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  one of these archetypes. The absorptive power of the archetype explains
  not only the widespread incidence of this motif but also the passionate

3.10 - The New Birth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  the alchemists. The natural archetypes that underlie the mythologems of
  incest, the hierosgamos, the divine child, etc., blossomed forthin the age

4.01 - Introduction, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  all, then the study of the senses and their functions, and then of
  --
  can hazard the formula that the archetypes appear in myths and
  fairytales just as they do in dreams and in the products of psy-
  --
  the individual, the archetypes appear as involuntary manifesta-
  tions of unconscious processes whose existence and meaning can
  --
  the archetypes, with Special Reference to the Anima Concept."
  153
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  into the "mood of willing," or let himself be put hence his
  --
  and its archetypes intrudes everywhere into his conscious mind,
  and the mythical world of his ancestors for instance, the alchera
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  in which, we must suppose, myths were originally formed. It is
  --
  ligious devotion. archetypes were, and still are, living psychic
  forces that demand to be taken seriously, and they have a strange
  --
  out committing suicide. If we cannot deny the archetypes or
  otherwise neutralize them, we are confronted, at every new
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  generation and appears unexpectedly in the unlikeliest places
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  coronet; or as the king's son or the witch's child with daemonic

4.02 - The Psychology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  less than what we would call archetypes. This original form of
  20 Symbols of Transformation, index, s.v.
  --
  "mother" archetypes which, mythologically speaking, are equally irrational
  symbols.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  that they result in a vision of oneself for instance, one sees
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  condition. Complete severance comes when the Deo concedente
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  miraculous birth and the adversities of early childhood aban-

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  nor a straight "no," and is consequently rejected by both. For
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  pantheistic optimism. Their optimistic mood was, however, al-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  confronting self, at least as a point of reflection, is a logical
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  with increasing civilization. This is by no means the case; on
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  performed, for instance, by Hosea. 35 Such things are hinted at
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  symbol for the unconscious, the mother of all that lives. Just as

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  anew. The archetypes are the imperishable elements of the un-
  conscious, but they change their shape continually.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  is a living and lived myth, satisfying to persons of a correspond-
  --
  in those archetypes which I have called the self or supraordinate
  personality on the one hand, and the anima on the other. In
  --
  arranged under a series of archetypes, the chief of them being,
  according to my suggestion, 1 the shadow, the wise old man, the
  --
  have contented themselves with asserting that no such archetypes exist. Certainly
  they do not exist, any more than a botanical system exists in nature! But will any-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  is the Tom Thumb or Tom Dumb of the folktales. The figure
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  neolithic ideal of the "Venus" of Brassempouy or that of Willen-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  vegetable and inorganic abstractions, into a microcosm. These
  --
  preoccupation with archetypes ultimately has this aim and this
  result.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  gives some idea of this. 9 It is therefore with the greatest hesita-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  of wholeness (as also does the Platonic hermaphrodite, who
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  second region of the world, making their crossing on the bridge of
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  have been changed into animals and to whom I also belong,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  35 1 In the second picture the "maiden" is portrayed as the inno-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  their hand at this figure have never failed to stress the anima's
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  those mystic syzygies which are to be met with in the figures of

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [401] While peacock flesh135 was the queens diet, her drink was the blood of the green lion. Blood136 is one of the best-known synonyms for the aqua permanens, and its use in alchemy is often based on the blood symbolism and allegories of the Church.137 In the Cantilena the imbibitio (saturation)138 of the dead 139 arcane substance is performed not on the king, as in the Allegoria Merlini, but on the queen. The displacement and overlapping of images are as great in alchemy as in mythology and folklore. As these archetypal images are produced directly by the unconscious, it is not surprising that they exhibit its contamination of content 140 to a very high degree. This is what makes it so difficult for us to understand alchemy. Here the dominant factor is not logic but the play of archetypal motifs, and although this is illogical in the formal sense, it nevertheless obeys natural laws which we are far from having explained. In this respect the Chinese are much in advance of us, as a thorough study of the I Ching will show. Called by short-sighted Westerners a collection of ancient magic spells, an opinion echoed by the modernized Chinese themselves, the I Ching is a formidable psychological system that endeavours to organize the play of archetypes, the wondrous operations of nature, into a certain pattern, so that a reading becomes possible. It was ever a sign of stupidity to depreciate something one does not understand.
  [402] Displacement and overlapping of images would be quite impossible if there did not exist between them an essential similarity of substance, a homoousia. Father, mother, and son are of the same substance, and what is said of one is largely true of the other. This accounts for the variants of incestbetween mother and son, brother and sister, father and daughter, etc. The uroboros is one even though in the twilight of the unconscious its head and tail appear as separate figures and are regarded as such. The alchemists, however, were sufficiently aware of the homoousia of their basic substances not only to call the two protagonists of the coniunctio drama the one Mercurius, but to assert that the prima materia and the vessel were identical. Just as the aqua permanens, the moist soul-substance, comes from the body it is intended to dissolve, so the mother who dissolves her son in herself is none other than the feminine aspect of the father-son. This view current among the alchemists cannot be based on anything except the essential similarity of the substances, which were not chemical but psychic; and, as such, appurtenances not of consciousness, where they would be differentiated concepts, but of the unconscious, in whose increasing obscurity they merge together in larger and larger contaminations.

4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [501] The starting-point of our explanation is that the king is essentially synonymous with the sun and that the sun represents the daylight of the psyche, consciousness, which as the faithful companion of the suns journey rises daily from the ocean of sleep and dream, and sinks into it again at evening. Just as in the round-dance of the planets, and in the star-strewn spaces of the sky, the sun journeys along as a solitary figure, like any other one of the planetary archons, so consciousness, which refers everything to its own ego as the centre of the universe, is only one among the archetypes of the unconscious, comparable to the King Helios of post-classical syncretism, whom we meet in Julian the Apostate, for instance. This is what the complex of consciousness would look like if it could be viewed from one of the other planets, as we view the sun from the earth. The subjective ego-personality, i.e., consciousness and its contents, is indeed seen in its various aspects by an unconscious observer, or rather by an observer placed in the outer space of the unconscious. That this is so is proved by dreams, in which the conscious personality, the ego of the dreamer, is seen from a standpoint that is toto coelo different from that of the conscious mind. Such a phenomenon could not occur at all unless there were in the unconscious other standpoints opposing or competing with ego-consciousness. These relationships are aptly expressed by the planet simile. The king represents ego-consciousness, the subject of all subjects, as an object. His fate in mythology portrays the rising and setting of this most glorious and most divine of all the phenomena of creation, without which the world would not exist as an object. For everything that is only is because it is directly or indirectly known, and moreover this known-ness is sometimes represented in a way which the subject himself does not know, just as if he were being observed from another planet, now with benevolent and now with sardonic gaze.
  [502] This far from simple situation derives partly from the fact that the ego has the paradoxical quality of being both the subject and the object of its own knowledge, and partly from the fact that the psyche is not a unity but a constellation consisting of other luminaries besides the sun. The ego-complex is not the only complex in the psyche.386 The possibility that unconscious complexes possess a certain luminosity, a kind of consciousness, cannot be dismissed out of hand, for they can easily give rise to something in the nature of secondary personalities, as psychopathological experience shows. But if this is possible, then an observation of the ego-complex from another standpoint somewhere in the same psyche is equally possible. As I have said, the critical portrayal of the ego-complex in dreams and in abnormal psychic states seems to be due to this.
  --
  [504] Pitilessly it is seen from another planet that the king is growing old, even before he sees it himself: ruling ideas, the dominants, change, and the change, undetected by consciousness, is mirrored only in dreams. King Sol, as the archetype of consciousness, voyages through the world of the unconscious, one of its multitudinous figures which may one day be capable of consciousness too. These lesser lights are, on the old view, identical with the planetary correspondences in the psyche which were postulated by astrology. When, therefore, an alchemist conjured up the spirit of Saturn as his familiar, this was an attempt to bring to consciousness a standpoint outside the ego, involving a relativization of the ego and its contents. The intervention of the planetary spirit was besought as an aid. When the king grows old and needs renewing, a kind of planetary bath is instituteda bath into which all the planets pour their influences.387 This expresses the idea that the dominant, grown feeble with age, needs the support and influence of those subsidiary lights to fortify and renew it. It is, as it were, dissolved in the substance of the other planetary archetypes and then put together again. Through this process of melting and recasting there is formed a new amalgam of a more comprehensive nature, which has taken into itself the influences of the other planets or metals.388
  [505] In this alchemical picture we can easily recognize the projection of the transformation process: the aging of a psychic dominant is apparent from the fact that it expresses the psychic totality in ever-diminishing degree. One can also say that the psyche no longer feels wholly contained in the dominant, whereupon the dominant loses its fascination and no longer grips the psyche so completely as before. On the other hand its content and meaning are no longer properly understood, or what is understood fails to touch the heart. A sentiment dincompltude of this kind produces a compensatory reaction which attracts other regions of the psyche and their contents, so as to fill up the gap. As a rule this is an unconscious process that always sets in when the attitude and orientation of the conscious mind have proved inadequate. I stress this point because the conscious mind is a bad judge of its own situation and often persists in the illusion that its attitude is just the right one and is only prevented from working because of some external annoyance. If the dreams were observed it would soon become clear why the conscious assumptions have become unworkable. And if, finally, neurotic symptoms appear, then the attitude of consciousness, its ruling idea, is contradicted, and in the unconscious there is a stirring up of those archetypes that were the most suppressed by the conscious attitude. The therapist then has no other course than to confront the ego with its adversary and thus initiate the melting and recasting process. The confrontation is expressed, in the alchemical myth of the king, as the collision of the masculine, spiritual father-world ruled over by King Sol with the feminine, chthonic mother-world symbolized by the aqua permanens or by the chaos.
  [506] The illegitimate aspect of this relationship appears as incest, veiled, in the Cantilena, by adoptionwhich nevertheless results in the pregnancy of the mother. As I have explained elsewhere, incest expresses the union of elements that are akin or of the same nature; that is to say the adversary of Sol is his own feminine chthonic aspect which he has forgotten. Sols reflected light is the feminine Luna, who dissolves the king in her moistness. It is as though Sol had to descend into the watery deep of the sublunary world in order to unite the powers of Above and Below (as in Fausts journey to the Mothers). The unworkable conscious dominant disappears in menacing fashion among the contents rising up from the unconscious, thus bringing about a darkening of the light. The warring elements of primeval chaos are unleashed, as though they had never been subjugated. The battle is fought out between the dominant and the contents of the unconscious so violently that reason would like to clamp down on unreason. But these attempts fail, and go on failing until the ego acknowledges its impotence and lets the furious battle of psychic powers go its own way. If the ego does not interfere with its irritating rationality, the opposites, just because they are in conflict, will gradually draw together, and what looked like death and destruction will settle down into a latent state of concord, suitably expressed by the symbol of pregnancy.389 In consequence the king, the previous dominant of consciousness, is transformed into a real and workable whole, whereas before he had only pretended to wholeness.

4.08 - THE RELIGIOUS PROBLEM OF THE KINGS RENEWAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [517] Mans ideas and definitions of God have followed one another kaleidoscopically in the course of the millennia, and the evangelist Mark would have been very much astonished if he could have taken a look at Harnacks History of Dogma. And yet it is not a matter of indifference which definitions of his conscious dominant man considers to be binding, or what sort of views he happens to have in this regard. For on this depends whether consciousness will be king or not. If the unconscious rules to the exclusion of all else, everything is liable to end in destruction, as the present state of things gives us reason to fear. If the dominant is too weak, life is wasted in fruitless conflict because Sol and Luna will not unite. But if the son is the dominant, then Sol is his right eye and Luna his left. The dominant must contain them both, the standpoint of ego-consciousness and the standpoint of the archetypes in the unconscious. The binding force that inevitably attaches to a dominant should not mean a prison for one and a carte-blanche for the other, but duty and justice for both.
  [518] What the nature is of that unity which in some incomprehensible way embraces the antagonistic elements eludes our human judgment, for the simple reason that nobody can say what a being is like that unites the full range of consciousness with that of the unconscious. Man knows no more than his consciousness, and he knows himself only so far as this extends. Beyond that lies an unconscious sphere with no assignable limits, and it too belongs to the phenomenon Man. We might therefore say that perhaps the One is like a man, that is, determined and determinable and yet undetermined and indeterminable. Always one ends up with paradoxes when knowledge reaches its limits. The ego knows it is part of this being, but only a part. The symbolic phenomenology of the unconscious makes it clear that although consciousness is accorded the status of spiritual kingship with all its attendant dangers, we cannot say what kind of king it will be. This depends on two factors: on the decision of the ego and the assent of the unconscious. Any dominant that does not have the approval of the one or the other proves to be unstable in the long run. We know how often in the course of history consciousness has subjected its highest and most central ideas to drastic revision and correction, but we know little or nothing about the archetypal processes of change which, we may suppose, have taken place in the unconscious over the millennia, even though such speculations have no firm foundation. Nevertheless the possibility remains that the unconscious may reveal itself in an unexpected way at any time.*

5 - The Phenomenology of the Spirit in Fairytales, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  standpoint does not exclude the existence of faith, conviction,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  go to form a vivid and concrete picture of the phenomenon in
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  In this resume we have described an entity which presents
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  still expressed in the idea of the fallen angel, as well as in the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  "active imagination"), that, as is sometimes apparently the case
  --
  and the interplay of the archetypes is revealed in its natural set-
  ting as "formation, transformation / the eternal Mind's eternal
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  atism of some kind can extricate him. But since, for internal
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  lack for nothing. "Take my scrip and my flask," says the old
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  and builds a new one, but here too the old man discovers a
  --
  fairytale, which usually concretizes the archetypes, can cause the
  old man to appear in a dream in much the same way as happens
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  inside the head. I am no friend of any such "rational" con-
  --
  see when he gets down to fundamentals. The archetypes have
  this peculiarity in common with the atomic world, which is
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  and came to a beautiful meadow. Suddenly a little man stood
  --
  413 Just as all archetypes have a positive, favourable, bright side
  that points upwards, so also they have one that points down-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  well-known motif of the biter bit. The "Creator" is Ememqut's
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  magician, however, must rest content with the role of the biter
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  and at the third sip the raven is free and flies out at the window.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  scious, 38 the victory of four-leggedness over three-leggedness is
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  region of light near the sun. Sitting there in captivity on the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  43 1 But how is it that a quarter, on the evidence of symbolism,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  He may pat himself on the back for having soared up from the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  into the ternary system. That puts an end to the conflict at one
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  technical nature which I would not wish to withhold from the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  anima. The fairytale gives us the answer: it is the hunter or
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  superhuman quality of the original swineherd is shown by the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Prince and Princess B, have each come together and united:
  --
  attempt would founder on the fact that archetypes are not
  whimsical inventions but autonomous elements of the uncon-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  instrumentalis of redemption and individuation. In utter per-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  make this the most vital task of civilization? Can we not under-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  457 Since all mythical figures correspond to inner psychic experi-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  460 In certain localities even the priests seem to have adhered to
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  open in Nietzsche's "Ass Festival," which is a deliberately blas-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  character which are sometimes worse and sometimes better than
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  his original nature as a Creator, for the world is made from the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  tion and fascination this has for the conscious mind. Although
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  head alone, least of all when he is a primitive. Because of its
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  fascination, but must pay tri bute to the overwhelming impres-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  history of the collective as in the history of the individual,

6.01 - THE ALCHEMICAL VIEW OF THE UNION OF OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
   of the Gnostics, the primordial unconsciousness.41 The Mercurius of the alchemists is a personification and concretization of what we today would call the collective unconscious. While the concept of the unus mundus is a metaphysical speculation, the unconscious can be indirectly experienced via its manifestations. Though in itself an hypothesis, it has at least as great a probability as the hypothesis of the atom. It is clear from the empirical material at our disposal today that the contents of the unconscious, unlike conscious contents, are mutually contaminated to such a degree that they cannot be distinguished from one another and can therefore easily take one anothers place, as can be seen most clearly in dreams. The indistinguish ableness of its contents gives one the impression that everything is connected with everything else and therefore, despite their multifarious modes of manifestation, that they are at bottom a unity. The only comparatively clear contents consist of motifs or types round which the individual associations congregate. As the history of the human mind shows, these archetypes are of great stability and so distinct that they allow themselves to be personified and named, even though their boundaries are blurred or cut across those of other archetypes, so that certain of their qualities can be interchanged. In particular, mandala symbolism shows a marked tendency to concentrate all the archetypes on a common centre, comparable to the relationship of all conscious contents to the ego. The analogy is so striking that a layman unfamiliar with this symbolism is easily misled into thinking that the mandala is an artificial product of the conscious mind. Naturally mandalas can be imitated, but this does not prove that all mandalas are imitations. They are produced spontaneously, without external influence, even by children and adults who have never come into contact with any such ideas.42 One might perhaps regard the mandala as a reflection of the egocentric nature of consciousness, though this view would be justified only if it could be proved that the unconscious is a secondary phenomenon. But the unconscious is undoubtedly older and more original than consciousness, and for this reason one could just as well call the egocentrism of consciousness a reflection or imitation of the self-centrism of the unconscious.
  [661] The mandala symbolizes, by its central point, the ultimate unity of all archetypes as well as of the multiplicity of the phenomenal world, and is therefore the empirical equivalent of the metaphysical concept of a unus mundus. The alchemical equivalent is the lapis and its synonyms, in particular the Microcosm.43
  [662] Dorns explanation is illuminating in that it affords us a deep insight into the alchemical mysterium coniunctionis. If this is nothing less than a restoration of the original state of the cosmos and the divine unconsciousness of the world, we can understand the extraordinary fascination emanating from this mystery. It is the Western equivalent of the fundamental principle of classical Chinese philosophy, namely the union of yang and yin in tao, and at the same time a premonition of that tertium quid which, on the basis of psychological experience on the one hand and of Rhines experiments on the other, I have called synchronicity.44 If mandala symbolism is the psychological equivalent of the unus mundus, then synchronicity is its para-psychological equivalent. Though synchronistic phenomena occur in time and space they manifest a remarkable independence of both these indispensable determinants of physical existence and hence do not conform to the law of causality. The causalism that underlies our scientific view of the world breaks everything down into individual processes which it punctiliously tries to isolate from all other parallel processes. This tendency is absolutely necessary if we are to gain reliable knowledge of the world, but philosophically it has the disadvantage of breaking up, or obscuring, the universal interrelationship of events so that a recognition of the greater relationship, i.e., of the unity of the world, becomes more and more difficult. Everything that happens, however, happens in the same one world and is a part of it. For this reason events must possess an a priori aspect of unity, though it is difficult to establish this by the statistical method. So far as we can see at present, Rhine seems to have successfully demonstrated this unity by his extrasensory-perception experiments (ESP).45 Independence of time and space brings about a concurrence or meaningful coincidence of events not causally connected with one anotherphenomena which till now were summed under the purely descriptive concepts of telepathy, clairvoyance, and precognition. These concepts naturally have no explanatory value as each of them represents an X which cannot be distinguished from the X of the other. The characteristic feature of all these phenomena, including Rhines psychokinetic effect and other synchronistic occurrences, is meaningful coincidence, and as such I have defined the synchronistic principle. This principle suggests that there is an inter-connection or unity of causally unrelated events, and thus postulates a unitary aspect of being which can very well be described as the unus mundus.

6.05 - THE PSYCHOLOGICAL INTERPRETATION OF THE PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [700] In a psychological sense Mercurius represents the unconscious, for this is to all appearances that spirit which comes closest to organic matter and has all the paradoxical qualities attributed to Mercurius. In the unconscious are hidden those sparks of light (scintillae), the archetypes, from which a higher meaning can be extracted.112 The magnet that attracts the hidden thing is the self, or in this case the theoria or the symbol representing it, which the adept uses as an instrument.113 The extractio is depicted figuratively in an illustration in Reusners Pandora: a crowned figure, with a halo, raising a winged, fish-tailed, snake-armed creature (the spirit), likewise crowned with a halo, out of a lump of earth.114 This monster represents the spiritus mercurialis, the soul of the world or of matter freed from its fetters; the filius macrocosmi, the child of sun and moon born in the earth, the hermaphroditic homunculus, etc. Basically all these synonyms describe the inner man as a parallel or complement of Christ. The reader who seeks further information on this figure should refer to Psychology and Alchemy115 and Aion.116
  [701] Let us now turn to another ingredient of the mixture, namely the rosemary flowers (flores rosis marini). In the old pharmacopeia, rosemary (Rosmarinus officinalis) was regarded as an antitoxin, presumably on symbolic grounds which may be connected with its curious name. Ros marinus (sea-dew) was for the alchemist a welcome analogy for the aqua permanens, which in its turn was Mercurius.117 But what lends rosemary its special significance is its sweet smell and taste. The sweet odour of the Holy Ghost occurs not only in Gnosticism but also in ecclesiastical language,118 and of course in alchemythough here there are more frequent references to the characteristic stench of the underworld, the odor sepulchrorum. Rosemary was often used in marriage customs and as a love philtre, and therefore had for the alchemista binding power, which was of course particularly favourable for the purpose of conjunction.119 Thus the Holy Ghost is the spiration binding Father and Son, just as, in alchemy, he occasionally appears as the ligament of body and soul. These different aspects of rosemary signify so many qualities which are imparted to the mixture.

6.08 - THE CONTENT AND MEANING OF THE FIRST TWO STAGES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [744] The demand that arises under such conditions is for a new interpretation, in accord with the spirit of the age, of the archetypes that compensate the altered situation of consciousness. Christianity, for instance, was a new and more suitable formulation of the archetypal myth, which in its turn gave the rite its vitality. The archetype is a living idea that constantly produces new interpretations through which that idea unfolds. This was correctly recognized by Cardinal Newman in regard to Christianity.218 Christian doctrine is a new interpretation and development of its earlier stages, as we can see very clearly from the ancient tradition of the God-man. This tradition is continued in the unfolding of ecclesiastical dogma, and it is naturally not only the archetypes mentioned in the canonical writings of the New Testament that develop, but also their near relatives, of which we previously knew only the pagan forerunners. An example of this is the newest dogma concerning the Virgin; it refers unquestionably to the mother goddess who was constantly associated with the young dying son. She is not even purely pagan, since she was very distinctly prefigured in the Sophia of the Old Testament. For this reason the definition of the new dogma does not really go beyond the depositum fidei, for the mother goddess is naturally implied in the archetype of the divine son and accordingly underwent a consistent development in the course of the centuries.219 The depositum fidei corresponds in empirical reality to the treasure-house of the archetypes, the gazophylacium of the alchemists, and the collective unconscious of modern psychology.
  [745] The objection raised by theologians that the final state of the dogma in any such development would be necessarily more complete or perfect than in the apostolic era is untenable. Obviously the later interpretation and formulation of the archetype will be much more differentiated than in the beginning. A glance at the history of dogma is sufficient to confirm this. One has only to think of the Trinity, for which there is no direct evidence in the canonical writings. But it does not follow from this that the primitive Christians had a less complete knowledge of the fundamental truths. Such an assumption borders on pernicious intellectualism, for what counts in religious experience is not how explicitly an archetype can be formulated but how much I am gripped by it. The least important thing is what I think about it.220
  --
  [754] It not infrequently happens that the patient simply continues to observe his images without considering what they mean to him. He can and he should understand their meaning, but this is of practical value only so long as he is not sufficiently convinced that the unconscious can give him valuable insights. But once he has recognized this fact, he should also know that he then has in his hands an opportunity to win, by his knowledge, independence of the analyst. This conclusion is one which he does not like to draw, with the result that he frequently stops short at the mere observation of his images. The analyst, if he has not tried out the procedure on himself, cannot help him over this stileassuming, of course, that there are compelling reasons why the procedure should be continued. In these cases there is no medical or ethical imperative but only a comm and of fate, which is why patients who by no means lack the necessary acumen often come to a standstill at this point. As this experience is not uncommon I can only conclude that the transition from a merely perceptive, i.e., aesthetic, attitude to one of judgment is far from easy. Indeed, modern psycho therapy has just reached this point and is beginning to recognize the usefulness of perceiving and giving shape to the images, whether by pencil and brush or by modelling. A musical configuration might also be possible provided that it were really composed and written down. Though I have never met a case of this kind, Bachs Art of Fugue would seem to offer an example, just as the representation of the archetypes is a basic feature of Wagners music. (These phenomena, however, arise less from personal necessity than from the unconscious compensations produced by the Zeitgeist, though I cannot discuss this here.)
  [755] The step beyond a merely aesthetic attitude may be unfamiliar to most of my readers. I myself have said little about it and have contented myself with hints.223 It is not a matter that can be taken lightly. I tried it out on myself and others thirty years ago and must admit that although it is feasible and leads to satisfactory results it is also very difficult. It can be recommended without misgiving if a patient has reached the stage of knowledge described above. If he finds the task too difficult he will usually fail right at the beginning and never get through the dangerous impasse. The danger inherent in analysis is that, in a psychopathically disposed patient, it will unleash a psychosis. This very unpleasant possibility generally presents itself at the beginning of the treatment, when, for instance, dream-analysis has activated the unconscious. But if it has got so far that the patient can do active imagination and shape out his fantasies, and there are no suspicious incidents, then there is as a rule no longer any serious danger. One naturally asks oneself what fearif fear it isprevents him from taking the next step, the transition to an attitude of judgment. (The judgment of course should be morally and intellectually binding.) There are sufficient reasons for fear and uncertainty because voluntary participation in the fantasy is alarming to a naive mind and amounts to an anticipated psychosis.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  are so little related to the ego that most people do not hesitate
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  material of a neurosis is understandable in human terms, but
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  upwards and downwards by his ancestors in the course of the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  then follow meekly in the footsteps of the conscious, and that
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  is exactly what we would expect a dreaming personality to do.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Nelken's patient and in a whole series of cases observed by me,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  contradiction in terms, since exclusion, selection, and discrimi-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  a magic wand. The stone instantly burst open, and she stepped
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  picture of it. How this would turn out I could not guess, and
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  rises up in the centre of the Divine Power, wherein all the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Person in the Deity." 21 Elsewhere Bohme says: "When the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  For the "fire of Nature" is called by Bohme the fourth form,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  with ideas which show that she had gone on thinking without
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  ego but on the self. Hence it hits consciousness unexpectedly,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  disintegrated sateUites, her ring was the origin of future moons
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  mediating idea of the wings of Mercury, who, it is evident, has
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  universal ideas of world periods, critical transitions, gods and
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  entwined by the mercurial serpent. As the patient remarked
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  nuclear membrane. Its role is played by the mercurial serpent:
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  makes use of the same imagery: something "strikes home" in a
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  sphere is enveloped or veiled by a "vulgar" or crude under-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  unity; here it is the green circle at the centre of the four. The
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  conscious content; hence it frequently occurs in cosmogonic
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  merit." Associations to the tree led to its maternal significance.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  'crown/ a circle consisting of glowing light. 107 And it has been
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  considered to be by the sixteenth- and seventeenth-century
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  second quaternity, proceeding from the inner, pneumatic qua-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  5 g i It is abundantly clear from this that Bohme was preoccupied
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  tree. She therefore stands for physis opposed to spirit, i.e., for
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  5 8 9 The plantlike form of the cross in the middle of the mandala,
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Picture p
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  demonstration of renunciation and independence, but to the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  has a bright orange-coloured background. Thus the Oriental
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  horoscope's affinity with the mandala, she introduced her in-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  rings of rainbow-coloured light radiate in concentric circles.
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  6*5 The enantiodromia only reached its climax the following
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  61 9 The initial pictures in our series illustrate the characteristic
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  you experience your identity with the archetype in an uncon-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  flocks of goats. . . . Understand that the birds of the sky are
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  meant. The woman herself was non-committal; she evidently
  --
  collective unconscious whose archetypes are common to all
  mankind. A certain number of these, however, are permanently
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  635 Lamaic literature gives very detailed instructions as to how
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Figure 3
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  They should be regarded as ''disturbed" totality pictures, as we
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  6 53 At the same time, the vessel motif is an expression of the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  can discern not only the extraordinary concentration of the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Figure 14
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  6 7 2 As a rule the snake personifies the unconscious, whereas the
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  ness. It could also be described as an unconscious connection
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Figure 28
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  sarcophagi. In the vessel standing beside the peacock the colours
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  the city of jade dwells the God of Utmost Emptiness and life." 30
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  Figure 43
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  spring four snakes, 38 expressing the tetradic nature of conscious-
  --
  THE archetypes AND THE COLLECTIVE UNCONSCIOUS
  concentration, and self-immersion, for the purpose of realizing
  --
  primordial images, the archetypes. I need hardly add that the
  identity of unconscious individual contents with their ethnic
  --
  behaviour: archetypes of instinctual,
  44; pattern of, 5ft
  --
  and archetypes, 48$; "big," 306,
  307; children's, 353; of early child-
  --
  esoteric teaching, 7; archetypes in, 5
  eternity, 147, 196
  --
  specific, of archetypes, 63
  Enkidu, 145
  --
  fairytales, 155, 207/f; archetypes in,
  5, 207$; Estonian, 218; examples:
  --
  manifold, of archetypes, 38; un-
  conscious core, in myths, 156
  --
  myth(s): and archetypes, 5, 67, 153;
  experienced, 154; hero, 69ft, 180;
  --
  28; of archetypes, 39
  Nun, 138, 139
  --
  ancestors, 125; and archetypes, 5,
  42; consciousness of, 22; contem-
  --
  rite/ritual, 269; and archetypes, 188;
  of Catholic Church, 128; and con-
  --
  134; archetypes of, 38, 147; in
  Christianity, 128; collective ex-
  --
  9. part 1. THE archetypes AND THE
  COLLECTIVE UNCONSCIOUS
  --
  Concerning the archetypes, with Special Reference to the Anima
  Concept (1936/1954)
  --
  9. part I. The archetypes and the Collective
  Unconscious (7959; 2nd edn. f 1968 )

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  portable Jung (569). New York: Penguin Books. (Reprinted from The archetypes and the
  collective unconscious. In R. F. C. Hull [Ed. and Trans.], the collected works of Carl Jung, [vol.

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
  tiger in a primal world of archetypes, and that now on
  seeing the tiger he recognizes it. Schopenhauer (even more

ENNEAD 02.06 - Of Essence and Being., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  Qualities, therefore, are everything that, instead of being actualizations and forms of beings, are only its accidents, and only reveal its shapes. We will therefore call qualities the habituations and the dispositions which are not essential to substances. The archetypes (or models) of qualities are the actualizations of the beings, which are the principles of these qualities. It is impossible for the same thing at one time to be, and at another not to be a quality. What can be separated from being is quality; what remains united to being is being, form, and actualization. In fact, nothing can be the same in itself, and in some other condition where it has ceased to be form and an actualization. What, instead of being the form of a being, is always its accident, is purely and exclusively a quality.
  251

ENNEAD 05.09 - Of Intelligence, Ideas and Essence., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  REASONS, AS archetypes, MUST HAVE EXISTED BEFORE STOIC "HABIT," NATURE OR SOUL.
  Which then is the principle that acts, that thinks, and what is the actualization and thought of Intelligence, necessary to justify the assertion that it is what it thinks? Evidently Intelligence, by its mere real existence, thinks beings, and makes them exist; it therefore is the beings. Indeed, the beings will either exist outside of it, or within it; and in the latter case they would have to be identical with it. That they should exist outside of Intelligence, is unthinkable; for where would they be located? They must therefore exist within it, and be identical with it. They could not be in sense-objects, as common people think, because sense-objects could not be the first in any genus. The form which inheres in their matter is only the representation of existence; now a form which exists in anything other than itself is put in it by a superior principle, and is its image. Further, if Intelligence108 must be the creative power of the universe, it could not, while creating the universe, think beings as existent in what does not yet exist. Intelligible entities, therefore, must exist before the world, and cannot be images of sense-objects, being on the contrary, their archetypes, and constituting the "being" of Intelligence. It might be objected that the (seminal) reasons might suffice. These reasons are, no doubt, eternal; and, if they be eternal and impassible, they must exist within the Intelligence whose characteristics we have described, the Intelligence which precedes the "habit,"122 nature,123 and the soul,124 because here these entities are potential.125
  INTELLIGENCE IS POSTULATED BY THE GENERAL NECESSITIES OF THE WORLD.
  --
  13. It remains for us to study whether the intelligible world contains only what is in the sense-world, or whether we should distinguish from the individual soul the Soul itself, from the particular intelligence, Intelligence itself, as we have above distinguished the particular man from Man himself. We should not consider all things here below as images of archetypes, for instance, the soul of a man as the image of the Soul herself. Only degrees of dignity differentiate souls; but these souls are not the Soul itself. As the Soul itself exists really, it must also contain a certain wisdom, justice and science, which are not images of wisdom, justice, and intelligible science, as sense-objects are images of intelligible entities, but which are these very entities located here below in entirely different conditions of existence; for they are not locally circumscribed. Therefore when the soul issues from the body, she preserves these things within herself; for the sense-world exists only in a determinate place, while the intelligible world exists everywhere; therefore all that the soul contains here below is also in the intelligible world. Consequently if, by "sense-objects" we really mean "visible" things, then indeed the intelligible world contains entities not present in this sense-world. If, on the contrary, we include within the "sense-world" the soul and all she implies, then all things that are above are present here below also.
  THE SUPREME BEING ENTIRELY ONE DOES NOT EXPLAIN THE ORIGIN OF THE MANIFOLD.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  Habituation, Stoic, must be posterior to reasons as archetypes, v. 9.5 (5-108).
  Habituations are reasons which participate in form, vi. 1.9 (42-850).

ENNEAD 06.05 - The One Identical Essence is Everywhere Entirely Present., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  8. Whoever will consider the participation of matter in ideas will be impressed with the above theory, will declare it not impossible, and express no further doubts. It is necessary to admit the impossibility of a conception such as the following: on one hand, the322 ideas separate from matter; on the other hand, matter at a distance from them, and then an irradiation from on high descending on matter. Such a conception would be senseless. What meaning would lie in this separation of the ideas, and this distance of matter? Would it not then be very difficult to explain and to understand what is called the participation of matter in ideas? Only by examples can we make our meaning clear. Doubtless, when we speak of an irradiation, we do not, however, mean anything similar to the irradiation of some visible object. But as the material forms are images, and as they have ideas, as archetypes, we say that they are "illuminated by the ideas," so as to convey the idea that that which is illuminated is different from that which illumines. Now, however, to express ourselves more exactly, we shall have to enforce that the idea is not locally separated from matter, and does not reflect itself therein as some object does in water. On the contrary, matter surrounds the idea on all sides; touches it somehow without touching it; then, in its entirety, it receives what, it is capable of receiving from its vicinity (to the idea), without any intermediary, without the idea penetrating through the whole of matter, or hovering above it, without ceasing to remain within itself.
  THE SOUL, AS ENTIRE, FASHIONED THE WHOLE AND THE INDIVIDUALS.

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   Formulae of the Final Attainment, being archetypes of the Paths of
   Magick (the one) and Mysticism (the other) unto the End. From each of

LUX.03 - INVOCATION, #Liber Null, #Peter J Carroll, #Occultism
  There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
  If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.

Maps of Meaning text, #Maps of Meaning, #Jordan Peterson, #Psychology
  CHAPTER 5: THE HOSTILE BROTHERS: archetypes OF RESPONSE TO THE UNKNOWN ________ 244
  5.1. Introduction: The Hero and the Adversary _________________________________________________ 244

MoM References, #unset, #Arthur C Clarke, #Fiction
  (1968a). Vol. 9. Part 1. The archetypes and the Collective Unconscious.
  (1978a). Vol. 9. Part 2. Aion: Researches into the Phenomenology of the Self.

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
  emotionally neutral illustration of 'the intrusion of archetypes into
  perception.
  --
  stamp) 'from the beginning'. Jung described archetypes as 'the psychic
  residua of numberless experiences of the same type' encountered by
  --
  shows that if you collect archetypes methodically, they crumble to
  dust. Yet under this heading belongs at least half the total bulk of world
  --
  mention one of the most powerful archetypes, which appears in count-
  less variations in the history of literature: the Puppet on Strings, or
  --
  periods on the Tragic Plane, surrounded by archetypes and Ultimates.
  Emotionally, it would mean the journey of no return of Blake or of
  --
  'There are two basic morphological archetypes,' wrote Kepes,
  'expression of order, coherence, discipline, stability on the one hand;
  --
  powerful archetypes of human experience cosmos arising out of
  chaos. "We have seen it at work in the scientist's search for universal

WORDNET



--- Overview of noun archetype

The noun archetype has 1 sense (no senses from tagged texts)
                  
1. original, archetype, pilot ::: (something that serves as a model or a basis for making copies; "this painting is a copy of the original")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun archetype

1 sense of archetype                          

Sense 1
original, archetype, pilot
   => model, example
     => representation, mental representation, internal representation
       => content, cognitive content, mental object
         => cognition, knowledge, noesis
           => psychological feature
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun archetype
                                    


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun archetype

1 sense of archetype                          

Sense 1
original, archetype, pilot
   => model, example




--- Coordinate Terms (sisters) of noun archetype

1 sense of archetype                          

Sense 1
original, archetype, pilot
  -> model, example
   => lodestar, loadstar
   => prototype, paradigm, epitome, image
   => type specimen, holotype
   => microcosm
   => original, archetype, pilot
   => template, templet, guide
   => prefiguration




--- Grep of noun archetype
archetype



IN WEBGEN [10000/288]

Wikipedia - African communalism -- Societal archetype
Wikipedia - Apollo archetype
Wikipedia - Archetype Entertainment
Wikipedia - Archetypes and the Collective Unconscious
Wikipedia - Archetypes (Carl Jung)
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Wikipedia - Archetype
Wikipedia - Bad boy archetype
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Wikipedia - Category:Jungian archetypes
Wikipedia - Category:Literary archetypes
Wikipedia - Category:Mythological archetypes
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Wikipedia - Christian symbolism -- Use of symbols, including archetypes, acts, artwork or events, by Christianity
Wikipedia - Evil twin -- Archetype
Wikipedia - Girl next door -- Archetype of a cute, kind, unassuming, and honest woman or girl, often in a romantic story
Wikipedia - Jungian archetypes -- Universal, archaic symbols and images that derive from the collective unconscious
Wikipedia - La belle juive -- Literary archetype
Wikipedia - Malcontent -- character archetype common in early modern drama
Wikipedia - Mythological king -- Archetype in mythology
Wikipedia - Paradigm -- Distinct concepts or thought patterns or archetypes
Wikipedia - Puer aeternus -- Child-god who is forever young, in mythology and as an archetype
Wikipedia - Shakespearean fool -- character archetype recurring in the works of William Shakespeare
Wikipedia - Trickster -- Literary archetype
https://www.goodreads.com/book/show/144930.Symbol_Archetype
https://www.goodreads.com/book/show/148704.The_Healing_Archetypes
https://www.goodreads.com/book/show/15813899-archetypes
https://www.goodreads.com/book/show/180671.Ego_and_Archetype
https://www.goodreads.com/book/show/18079523-archetype
https://www.goodreads.com/book/show/1895853.Jungian_Archetypes
https://www.goodreads.com/book/show/19472464-asteroid-archetypes
https://www.goodreads.com/book/show/241823.Women_Who_Run_With_the_Wolves_Myths_and_Stories_of_the_Wild_Woman_Archetype
https://www.goodreads.com/book/show/2482768.Bodhisattva_Archetypes
https://www.goodreads.com/book/show/3383936-the-six-archetypes-of-love
https://www.goodreads.com/book/show/589068.C_G_Jung_and_the_Archetypes_of_the_Collective_Unconscious
https://www.goodreads.com/book/show/658892.The_Archetype_of_Initiation
https://www.goodreads.com/book/show/67890.The_Archetypes_and_the_Collective_Unconscious
https://www.goodreads.com/book/show/7114233-an-introduction-to-the-archetypes
https://www.goodreads.com/book/show/93952.Complex_Archetype_Symbol_in_the_Psychology_of_C_G_Jung
https://religion.wikia.org/wiki/Archetype
https://religion.wikia.org/wiki/Archetype#Archetypal_literary_criticism
https://religion.wikia.org/wiki/Archetype#Etymology
https://religion.wikia.org/wiki/Archetype#Jungian_archetypes
https://religion.wikia.org/wiki/Archetype#Plato_and_archetypes
https://religion.wikia.org/wiki/Archetype#References
https://religion.wikia.org/wiki/Archetype#See_also
https://religion.wikia.org/wiki/Category:Jungian_archetypes
https://religion.wikia.org/wiki/Category:Literary_archetypes
https://religion.wikia.org/wiki/Category:Mythological_archetypes
https://religion.wikia.org/wiki/Jungian_archetypes
https://religion.wikia.org/wiki/Psychonaut#Mythical_archetypes_and_concepts
https://religion.wikia.org/wiki/Special:Search/Mythological_archetypes
https://religion.wikia.org/wiki/Talk:Archetype
http://malankazlev.com/kheper/gaia/noosphere/spatial_archetypes.html -- 0
Kheper - original_archetypes -- 26
http://malankazlev.com/kheper/topics/archetypes/Dawn.html -- 0
http://malankazlev.com/kheper/topics/archetypes/index.html -- 0
Kheper - spatial_archetypes -- 63
http://malankazlev.com/kheper/topics/emanation/original_archetypes.html -- 0
Kheper - archetypes -- 32
Integral World - A Response to "Clash of the Archetypes", Joe Corbett
Integral World - Clash of the Archetypes: The Mummy Meets The Wolfman, David & Andrea Lane
Integral World - Jung and the Primordial Solar Archetype of Origin, Barclay Powers
https://thoughtsandvisions-searle88.blogspot.com/2015/06/categoryarchetypes-psychology.html
https://thoughtsandvisions-searle88.blogspot.com/2015/06/categorymythological-archetypes.html
dedroidify.blogspot - dmt-aliens-elves-jungian-archetypes
wiki.auroville - Archetypes
wiki.auroville - Category:Archetypes,_religion_and_philosophy
Psychology Wiki - Archetype
https://tvtropes.org/pmwiki/pmwiki.php/Characters/FireEmblemAntagonistArchetypes
https://tvtropes.org/pmwiki/pmwiki.php/Characters/FireEmblemHeroicArchetypes
https://tvtropes.org/pmwiki/pmwiki.php/DeconstructedCharacterArchetype/AnimeAndManga
https://tvtropes.org/pmwiki/pmwiki.php/DeconstructedCharacterArchetype/APlaceFurtherThanTheUniverse
https://tvtropes.org/pmwiki/pmwiki.php/DeconstructedCharacterArchetype/ApotheosisMHA
https://tvtropes.org/pmwiki/pmwiki.php/DeconstructedCharacterArchetype/ASongOfIceAndFire
https://tvtropes.org/pmwiki/pmwiki.php/DeconstructedCharacterArchetype/AvatarTheLastAirbender
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Behind The Mask: The Rise Of Leslie Vernon(2006) - The next great psycho horror slasher has given a documentary crew exclusive access to his life as he plans his reign of terror over the sleepy town of Glen Echo, all the while deconstructing the conventions and archetypes of the horror genre for them.
Total Drama ::: Total Drama Island (original tit ::: TV-PG | 22min | Animation, Action, Comedy | TV Series (20072014) -- Animated satire of survivor reality shows featuring random teenage archetypes vying for the final prize by any means necessary. Creators:
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Archetype
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Archetype pattern
Archetypes and Repetition
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Bad boy archetype
Becoming the Archetype
Child archetype
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From Clich to Archetype
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