Download Aion: Researches into the Phenomenology of the Self: by C. G. Jung PDF

By C. G. Jung

Aion, initially released in German in 1951, is among the significant works of Jung's later years. The valuable topic of the quantity is the symbolic illustration of the psychic totality during the suggestion of the Self, whose conventional old identical is the determine of Christ. Jung demonstrates his thesis via an research of the Allegoria Christi, particularly the fish image, but in addition of Gnostic and alchemical symbolism, which he treats as phenomena of cultural assimilation. the 1st 4 chapters, at the ego, the shadow, and the anima and animus, offer a invaluable summation of those key techniques in Jung's procedure of psychology.

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Extra resources for Aion: Researches into the Phenomenology of the Self: Archetypes and the Collective Unconscious (The Collected Works of C. G. Jung, Volume 9; Part 2)

Example text

Such a childish attitude on the part of the “normal person” is simply the rule, so that no one without experience in this field can be expected to understand the real nature of anima and animus. With these reflections one gets into an entirely new world of psychological experience, provided of course that one succeeds in realizing it in practice. Those who do succeed can hardly fail to be impressed by all that the ego does not know and never has known. This increase in self-knowledge is still very rare nowadays and is usually paid for in advance with a neurosis, if not with something worse.

At least sixteen hours out of twenty-four we live exclusively in this everyday world, and the remaining eight we spend preferably in an unconscious condition. Where and when does anything take place to remind us even remotely of phenomena like angels, miraculous feedings, beatitudes, the resurrection of the dead, etc.? It was therefore something of a discovery to find that during the unconscious state of sleep intervals occur, called “dreams,” which occasionally contain scenes having a not inconsiderable resemblance to the motifs of mythology.

The relative autonomy of the anima- and animus-figures expresses itself in these qualities. In order of affective rank they stand to the shadow very much as the shadow stands in relation to ego-consciousness. The main affective emphasis seems to lie on the latter; at any rate it is able, by means of a considerable expenditure of energy, to repress the shadow, at least temporarily. But if for any reason the unconscious gains the upper hand, then the valency of the shadow and of the other figures increases proportionately, so that the scale of values is reversed.

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