Analytical Psychology Quotes

She understood now why her friend Elizabeth, with her near-genius, analytical mind gave wide berth to murder mysteries, psychological thrillers, and horror stories, and read only romance novels. Because, by God, when a woman picked up one of those steamy books, she had a firm guarantee that there would be a Happily-Ever-After. That though the world outside those covers could bring such sorrow and disappointment and loneliness, between those covers, the world was a splendid place to be.

This explosive psychological 'sneaking' occurs when a woman suppresses large parts of self into the shadows of the psyche. In the view of analytical psychology, the repression of both negative and positive instincts, urges, and feelings into the unconscious causes them to inhabit a shadow realm. While the ego and superego attempt to continue to censor the shadow impulses, the very pressure that repression causes is rather like a bubble in the sidewall of a tire. Eventually, as the tire revolves and heats up, the pressure behind the bubble intensifies, causing it to explode outward, releasing all the inner content. The shadow acts similarlyY We find that by opening the door to the shadow realm a little, and letting out various elements a few at a time, relating to them, finding use for them, negotiating, we can reduce being surprised by shadow sneak attacks and unexpected explosions.

Carl Jung never said: “There is no coming to consciousness without pain. People will do anything, no matter how absurd, in order to avoid facing their own Soul. One does not become enlightened by imagining figures of light, but by making the darkness conscious.” What Dr. Jung said in two separate and unrelated statements was: Seldom, or perhaps never, does a marriage develop into an individual relationship smoothly and without crises; there is no coming to consciousness without pain. ~Carl Jung, Contributions to Analytical Psychology, P. 193 People will do anything, no matter how absurd, in order to avoid facing their own souls. One does not become enlightened by imagining figures of light, but by making the darkness conscious. ~Carl Jung, Psychology and Alchemy, Page 99.

When men feel the wound that cannot heal, they either bury themselves in woman's arms and ask her for healing, which she cannot provide, or they hide themselves in macho pride and enforced loneliness.

It seemed to me I was living in an insane asylum of my own making. I went about with all these fantastic figures: centaurs, nymphs, satyrs, gods and goddesses, as though they were patients and I was analyzing them. I read a Greek or Negro myth as if a lunatic were telling me his anamnesis.

We only gain merit and psychological development by accepting ourselves as we are and by being serious enough to live the lives we are entrusted with. Our sins and errors and mistakes are necessary to us, otherwise we are deprived of the most precious incentives to development.

My intellect would wish for a clear-cut universe with no dim corners, but there are these cobwebs in the cosmos.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Surely the greatest tragedy for men in regard to the feminine principle is that their fear alienates them from their own anima, the principle of relatedness, feeling and connection to the life force. This alienation from self obliges alienation from other men as well. Often their only connection with each other comes through superficial talk about outer events, such as sports and politics.

The biggest investing errors come not from factors that are informational or analytical, but from those that are psychological. Investor

Robert Sternberg is a professor of psychology at Tufts University and a past president of the American Psychological Association. He is a long-term critic of traditional approaches to intelligence testing and IQ. He argues that there are three types of intelligence: analytic intelligence, the ability to solve problems using academic skills and to complete conventional IQ tests; creative intelligence, the ability to deal with novel situations and to come up with original solutions; and practical intelligence, the ability to deal with problems and challenges in everyday life.

The persona is a complicated system of relations between individual consciousness and society, fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual.

Most of what official adolescent psychology considers the "characteristics of puberty," turn out in character-analytic work to be the artificially produced effect of obstructed natural sexuality. This holds true for daydreaming as well as for inferiority feelings.

Though many of my arguments will be coolly analytical — that an acknowledgment of human nature does not, logically speaking, imply the negative outcomes so many people fear — I will not try to hide my belief that they have a positive thrust as well. "Man will become better when you show him what he is like," wrote Chekhov, and so the new sciences of human nature can help lead the way to a realistic, biologically informed humanism. They expose the psychological unity of our species beneath the superficial differences of physical appearance and parochial culture. They make us appreciate the wondrous complexity of the human mind, which we are apt to take for granted precisely because it works so well. They identify the moral intuitions that we can put to work in improving our lot. They promise a naturalness in human relationships, encouraging us to treat people in terms of how they do feel rather than how some theory says they ought to feel. They offer a touchstone by which we can identify suffering and oppression wherever they occur, unmasking the rationalizations of the powerful. They give us a way to see through the designs of self-appointed social reformers who would liberate us from our pleasures. They renew our appreciation for the achievements of democracy and of the rule of law. And they enhance the insights of artists and philosophers who have reflected on the human condition for millennia.

The man with the persona is blind to the existence of inner realities, just as the other [man without a persona] is blind to the reality of the world, which for him has merely the value of an amusing or fantastic playground.

In the end a person must lose that which is most precious, that to which one's whole life has been devoted. The treasure is consciousness; it is the ego's final sacrifice to the Self. This sacrifice must be offered before the ultimate moment when the individual merges with the unconscious and stands before God.

Когда мы переключаем интерес на что-то, мы тем самым оставляем в тени те вещи, о которых думали ранее. Так луч прожектора, осветив одно место, оставляет другое в темноте.

The unconscious has still another side to it: it includes not only repressed contents, but all psychic material that lies below the threshold of consciousness.

Jung recognized that society advances only slowly, through the gradual integration of new insights gleaned through the often unrecorded work of individuals, whose attempts at self-transformation add incrementally to society’s own growth. This is a theme he returned to in his late work The Undiscovered Self, written in 1957, which applies the insights of analytical psychology to the H-bomb threatened world of the Cold War years.

I was twenty-four when I read 'Zarathustra'. I could not understand it, but it made a profound impression upon me, and I felt an analogy between it and the girl in some peculiar way. Later, of course, I found that 'Zarathustra' was written from the unconscious and is a picture of what that man should be. If Zarathustra had come through as a reality for Nietzsche instead of remaining in his 'spirit world,' the intellectual Nietzsche would have had to go. But this feat of realization, Nietzsche could not accomplish. It was more than his brain could master.

Individuals blind to the sexual opposite within them, be they men or women, never realise that the partner they choose is chosen because he or she bears some resemblance to the anima or animus. The anger and hurt felt at the 'true discovery' of the partner's failings is really anger and hurt directed at oneself; and this would become apparent, were one to see the dark figure within one's own unconscious impelling one into a particular relationship. Like always attracts like; rather than railing at the partner, one should take a long, close look at one's own psychic makeup. But it is easier to complain bitterly --- to analysts, marriage counsellors, and also astrologers --- that yet another relationship has collapsed and yet another partner has proved to be a bad choice. It is also fashionable to blame this on the failures of the parent of the opposite sex; but the past continues to live within a person not only because in some way it is part of his own substance, but also because he permits it to do so. When a disastrous relationship occurs once, we may fool ourselves into believing it is chance; when it occurs twice, it has become a pattern, and a pattern is an unmistakable indication that the anima or animus is at work in the unconscious, propelling the helpless ego into relationships or situations which are baffling, painful, and frighteningly repetitive. Again, it is much wiser to look within oneself for the source of the pattern, rather than at the inherent failure of the opposite sex. For these destructive patterns are the psyche's way of making itself known, although great effort is often required to fulfil its demand for transformation. And great sacrifices also are required - of such precious commodities as one's pride, one's self-image, one's self-righteousness.

[...] nouă tuturor ne merge ca fratelui Medardus din Elixirele diavolului a lui E.T.A. Hoffman: există undeva un frate neliniștitor, groaznic, adică o replică a noastră în persoană, legată de noi prin sânge, care conține și adună cu răutate tot ceea ce noi am vrea din toată inima să dispară sub masă.

Reading has been proven to sharpen analytical thinking, enabling us to better discern patterns – a handy tool when it comes to the often baffling behaviour of ourselves and others. But fiction in particular can make you more socially able and empathetic. Last year, the Journal of Applied Social Psychology published a paper showing how reading Harry Potter made young people in the UK and Italy more positively disposed towards stigmatised minorities such as refugees.

When religious symbols that are partly different from those we know emerge from the unconscious of an individual, it is often feared that these will wrongfully alter or diminish the officially recognized religious symbols. This fear even causes many people to reject analytical psychology and the entire unconscious.

The two psycho-analytic theories were in a different class. They were simply non testable, irrefutable. There was no conceivable human behav­iour which could contradict them. This does not mean that Freud and Adler were not seeing certain things correctly: I personally do not doubt that much of what they say is of considerable importance, and may well play its part one day in a psychological science which is testable. But it does mean that those ‘clinical observations’ which analysts naively believe confirm their theory cannot do this any more than the daily confirmations which astrologers find in their practice. And as for Freud’s epic of the Ego, the Super-ego, and the Id, no substantially stronger claim to scientific status can be made for it than for Homer’s collected stories from Olympus. These theories describe some facts, but in the manner of myths. They contain most interesting psychological suggestions, but not in a testable form.

Ne înşelăm dacă credem că inconştientul este ceva inofensiv … Desigur, el nu este primejdios în orice condiţii; dar de îndată ce apare o nevroză, acesta e un semn că în inconştient există o acumulare de energie, adică un fel de încărcătură care poate exploda … Săpăm cumva ca să dăm de o fântână arteziană şi riscăm să ne izbim de un vulcan.

The archetypal image decides the fate of man.

Cам Фрейд полагал, что интроверт — это тип патологически "зацикленный" на самом себе.

мизонеизм" — страх перед новым и неизвестным.

Круг — это символ психики (даже Платон описывает психику как сферу). Квадрат и нередко прямоугольник являются символами земной материи, тела и реальности.

Your unknown fear is the region within you that an entire life's blueprint is based upon.

We must not attempt to tell nature what to do if we want to observe her operations undisturbed.

Of the dream it can indeed be said that “the stone which the builders rejected, the same is become the the head of the corner.

The endless dilemma of culture and nature is always a question of too much or too little, never of either-or.

A voi să înţelegi sau să explici prea mult e la fel de inutil şi de nociv ca a nu înţelege.

Первобытный человек должен укротить в себе животное и превратить его в помощника, тогда как цивилизованный человек должен оздоровить в себе животное начало и подружиться с ним.

Dr. Eve Maram's The Schizophrenia Complex is not a book about schizophrenia per se but about the atmosphere surrounding that psychiatric diagnosis.

The esse in anima, then, is a psychological fact, and the only thing that needs ascertaining is whether it occurs but once, often, or universally in human psychology. The datum which is called “God” and is formulated as the “highest good” signifies, as the term itself shows, the supreme psychic value. In other words it is a concept upon which is conferred, or is actually endowed with, the highest and most general significance in determining our thoughts and actions. In the language of analytical psychology, the God-concept coincides with the particular ideational complex which, in accordance with the foregoing definition, concentrates in itself the maximum amount of libido, or psychic energy. Accordingly, the actual God-concept is, psychologically, completely different in different people, as experience testifies. Even as an idea God is not a single, constant being, and still less so in reality. For, as we know, the highest value operative in a human soul is variously located. There are men “whose God is the belly” (Phil. 3 : 19), and others for whom God is money, science, power, sex, etc. The whole psychology of the individual, at least in its essential aspects, varies according to the localization of the highest good, so that a psychological theory based exclusively on one fundamental instinct, such as power or sex, can explain no more than secondary features when applied to an individual with a different orientation.

the particular idea of endowing individuals with “rights” and then designing laws based on those rights only makes sense in a world of analytical thinkers who conceive of people as primarily independent agents and look to solve problems by assigning properties, dispositions, and essences to objects and persons. If this approach to law sounds like common sense, you are indeed WEIRD.

Я уже высказывал предположение о том, что сны выполняют задачу компенсации. Человеку же нынешней цивилизации допустить, что его проблемы вызваны всего-навсего шалостями воображения—это на грани инфаркта.

Plato laid down the principle that it is impossible to look at something ugly without taking something of it into the soul, and it is equally impossible to be in contact with what is beautiful without reacting to it.

Dacă însă oamenii vor fi educați în așa fel încât să-și vadă cu claritate latura întunecată a naturii lor, e de sperat că vor învăța să-și înțeleagă mai bine semenii și să-i iubească. O reducere a ipocriziei și o sporire a autocunoașterii nu pot avea decât consecințe benefice în ce privește grija față de aproapele; căci prea ușor suntem înclinați să transferăm asupra semenilor noștri injustiția și violența pe care le facem propriei noastre naturi.

Where are we as a modern civilization if our educational institutions conspire to train only a fraction of our capacities? and if this is all they can really do, then why not acknowledge that fact openly and give legitimacy to the other alternative forms of education that do cultivate those neglected dimensions of personality, instead of pretending that anything lying outside the standards set by the Wester analytic tradition is either inferior, anti-intellectual, or diabolic? (p. 293-294)

Perhaps I can best explain by presenting these three somewhat arcane principles of depth psychology and then go on to unpack them and give you examples. I. It's not about what it's about. II. What you see is a compensation for what you don't see. III. All is metaphor.

..."Един велик дух никога не е напълно ясен." Това е вярно, и точно така е с едно велико чувство - то никога не е съвсем ясно. Човек се наслаждава на едно истинско чувство, когато то е мъничко съмнително, а пък мисъл, в която няма поне малко противоречие, не е убедителна.

The assembly of the innovation engine that propelled the Industrial Revolution becomes easier to see once we recognize how the psychology of premodern Europeans had been quietly evolving in the background for at least eight centuries. Of course, there are many economic and geographic factors that matter too, but if there’s a secret ingredient in the recipe for Europe’s collective brain, it’s the psychological package of individualism, analytic orientation, positive-sum thinking, and impersonal prosociality that had been simmering for centuries.

In my opinion, defining intelligence is much like defining beauty, and I don’t mean that it’s in the eye of the beholder. To illustrate, let’s say that you are the only beholder, and your word is final. Would you be able to choose the 1000 most beautiful women in the country? And if that sounds impossible, consider this: Say you’re now looking at your picks. Could you compare them to each other and say which one is more beautiful? For example, who is more beautiful— Katie Holmes or Angelina Jolie? How about Angelina Jolie or Catherine Zeta-Jones? I think intelligence is like this. So many factors are involved that attempts to measure it are useless. Not that IQ tests are useless. Far from it. Good tests work: They measure a variety of mental abilities, and the best tests do it well. But they don’t measure intelligence itself.

The classification of some piece of knowledge as analytic or synthetic, a priori or a posteriori, concerns not “the psychological, physiological and physical conditions” that made it possible for us to grasp the relevant proposition but rather “the ultimate ground on which the justification for holding it to be true rests” (Frege, 1953, §3).

One tool of mindfulness that can cut through our numbing trance is inquiry. As we ask ourselves questions about our experience, our attention gets engaged. We might begin by scanning our body, noticing what we are feeling, especially in the throat, chest, abdomen and stomach, and then asking, “What is happening?” We might also ask, “What wants my attention right now?” or, “What is asking for acceptance?” Then we attend, with genuine interest and care, listening to our heart, body and mind. Inquiry is not a kind of analytic digging—we are not trying to figure out, “Why do I feel this sadness?” This would only stir up more thoughts. In contrast to the approach of Western psychology, in which we might delve into further stories in order to understand what caused a current situation, the intention of inquiry is to awaken to our experience exactly as it is in this present moment. While inquiry may expose judgments and thoughts about what we feel is wrong, it focuses on our immediate feelings and sensations. I might be feeling like a bad mother

O funcționare incorectă a psihicului poate dăuna în mare măsură corpului, după cum, invers, o suferință fizică poate să atragă participarea la suferință a sufletului; căci sufletul și corpul nu sunt ceva separat, ci sunt mai degrabă una și aceeași viață. Astfel, rareori există o boală a corpului care să nu fie complicată psihic, chiar dacă nu este determinată psihic.

Whereas the neurosis and complaints that accompany it are never followed by the delicious feeling of good work well done, of a duty fearlessly performed, the suffering that comes from useful work, and from victory over real difficulties, brings with it those moments of peace and satisfaction which give the human being the priceless feeling that he has really lived his life.

Psihologia individului corespunde însă psihologiei națiunilor. Ceea ce fac națiunile face și individul și, atâta timp cât face individul, face și națiunea. Doar schimbarea atitudinii individului este începutul schimbării psihologiei națiunii. Marile probleme ale omenirii nu au fost niciodată rezolvate prin legi generale, ci întotdeauna doar prin reînnoirea atitudinii individului.

Если человек не видит смысла в своей жизни, то не имеет значения, ведет ли он пустую жизнь при коммунистическом или капиталистическом режиме. Свобода имеет смысл, только если можно использовать ее для создания чего-то значимого. Вот почему определить для себя смысл жизни первостепенно важно для личности. Отсюда следует, что индивидуация должна являться первоочередной задачей человека.

Мы не можем узнать, действительно ли такого рода переживания были первопричиной развития человеческого сознания. Но не вызывает сомнений, что переживание подобного шока часто необходимо, чтобы человек очнулся и начал обращать внимание на то, что он делает. Я склонен считать, что испокон веков люди что-то делали, чем-то занимались, и лишь спустя долгое время кто-то задался вопросом: зачем все это делается?

Science thus tends necessarily towards an ultimate state in which all knowledge is embodied in the definitions of the objects with which it is concerned; and in which all true statements about these objects are therefore analytical or tautological and could not be disproved by any experience. The observation that any object did not behave as it should could then only mean that it was not an object of the kind it was thought to be.

We do not sufficiently distinguish between individualism and individuation. Individualism means deliberately stressing and giving prominence to some supposed peculiarity rather than to collective consideration and obligations. But individuation means precisely the better and more complete fulfillment of the collective qualities of the human being, since adequate consideration of the peculiarity of the individual is more conducive to a better social performance than when the peculiarity is neglected or suppressed. The idiosyncrasy of an individual is not to be understood as any strangeness in his substance or in his components, but rather as a unique combination, or gradual differentiation, of functions and faculties which in themselves are universal. Every human face has a nose, two eyes, etc., but these universal factors are variable, and it is this variability which makes individual peculiarities possible. Individuation, therefore, can only mean a process of psychological development that fulfils the individual qualities given; in other words, it is a process by which a man becomes the definite, unique being he in fact is. In so doing he does not become “selfish” in the ordinary sense of the word, but is merely fulfilling the peculiarity of his nature, and this, as we have said, is vastly different from egotism or individualism.

Dacă urmărim cu atenție istoria unei nevroze, dăm regulat peste un moment critic când s-a ivit o problemă care a fost evitată. Această evitare este o reacție atât de firească și de generală precum sunt lenea, comoditatea, lașitatea, anxietatea, neștiința și ignoranța care îi stau la bază. În fața a ceea ce e neplăcut, dificil și primejdios, șovăim de cele mai multe ori și pe cât posibil nu ne îndreptăm într-acolo. Consider că aceste motive sunt suficiente.

До тех пор, пока не достигнута определенная степень самостоятельности, индивид не способен связать себя со своим взрослым окружением. Но героический миф не дает гарантий того, что этот выход на волю произойдет, а только показывает, какие условия необходимы, чтобы освобождение состоялось, так как без этого эго не сможет осознать себя. Затем остается осмысленно поддерживать и развивать это сознание с тем, чтобы не бесцельно прожить жизнь и почувствовать, что выделяешься из массы.

Visagalėje kasdienybėje, deja, retai pasitaiko kas nors nepaprasta, kas kartu būtų ir sveika. Mažai vietos lieka akivaizdžiam didvyriškumui - bet ne todėl, kad niekas iš mūsų nereikalautų heroizmo! Priešingai, bjauriausia ir nemaloniausia yra tai, kad banali kasdienybė kelia banalius reikalavimus mūsų kantrybei, atsidavimui, ištvermei, pasiaukojimui ir t. t.; reikalavimus, kuriuos reikia įvykdyti nuolankiai, be jokių herojiškų, įkvepiančių gestų, tačiau kuriems taip pat reikia didvyriškumo, nors ir nematomo aplinkinių akims. Jis neturi išorinio blizgesio, nesulaukia pagyrimų ir nuolatos slepiasi po kasdienybės rūbu.

Identificările cu un rol social sunt în genere o sursă bogată de nevroze. Omul nu se poate debarasa de sine în favoarea unei personalităţi artificiale, fără să fie pedepsit. Chiar şi încercarea făcută în acest scop declanşează în toate cazurile obişnuite reacţii inconştiente, capricii, afecte, angoase, reprezentări obsesive, slăbiciuni, vicii, etc. "Bărbatul puternic" din punct de vedere social este adesea un copil faţă de propriile sale stări afective, disciplina lui publică (pe care o cere în mod special de la alţii) e în sfera privată jalnic nimicită. Bucuria muncii profesionale ia acasă un chip melancolic; morala lui publică "fără pată" arată curios în spatele măştii...

The dream says that underneath the cathedral there is a mysterious place, which in reality is not in tune with a Christian church. What is beneath a cathedral of that age? There is always the so-called under-church or crypt. You have probably seen the great crypt at Chartres; it gives a very good idea of the mysterious character of a crypt. The crypt at Chartres was previously an old sanctuary with a well, where the worship of a virgin was celebrated - not of the Virgin Mary, as is done now - but of a Celtic goddess. Under every Christian church of the Middle Ages there is a secret place where in old times the mysteries were celebrated... ...the serpent is not only the god of healing; it also has the quality of wisdom and prophecy.

Consequently the other is all of a sudden no longer there to be exterminated, hated, rejected or seduced, but instead to be understood, liberated, coddled, recognized. In addition to the Rights of Man, we now also need the Rights of the Other. In a way we already have these, in the shape of a universal Right to be Different. For the orgy is also an orgy of political and psychological comprehension of the other - even to the point of resurrecting the other in places where the other is no longer to be found. Where the Other was, there has the Same come to be. And where there is no longer anything, there the Other must come to be. We are no longer living the drama of otherness. We are living the psychodrama of otherness, just as we are living the psychodrama of 'sociality', the psychodrama of sexuality, the psychodrama of the body - and the melodrama of all the above, courtesy of analytic metadiscourses. Otherness has become sociodramatic, semiodramatic, melodramatic.

Cases are found of people apparently normal, showing no special neurotic symptoms—perhaps themselves doctors instructing others—priding themselves on their normality, models of good upbringing, with particularly normal views and habits of life, yet whose normality is an artificial compensation for a latent psychosis. Of course these cases do not often confront the institutional psychiatrist. Those in this condition do not themselves suspect it. A certain presentiment perhaps finds indirect expression in the individual's special interest in psychology and psychiatry, if he is drawn to such things as the moth to the light. Since the analytical technique brings the unconscious into evidence it destroys in these cases the salutary compensation that existed, and the unconscious breaks out in the form of uncontrollable phantasies and consequent conditions of excitement, which under certain circumstances may lead directly to a psychical disorder, and even eventually to suicide.

If, in the case of Amfortas and the union of spear and Grail, only the sexual problem is discerned, we get entangled in an insoluble contradiction, since the thing that harms is also the thing that heals. Such a paradox is true and permissible only when one sees the opposites as united on a higher plane, when one understands that it is not a question of sexuality, either in this form or in that, but purely a question of the attitude by which every activity, including the sexual, is regulated. Once again I must emphasize that the practical problem in analytical psychology lies deeper than sexuality and its repression. The latter point of view is no doubt very valuable in explaining the infantile and therefore morbid part of the psyche, but as an explanatory principle for the whole of the psyche it is quite inadequate. What lies behind sexuality or the power instinct is the attitude to sexuality or to power. In so far as an attitude is not merely an intuitive (i.e., unconscious and spontaneous) phenomenon but also a conscious function, it is, in the main, a view of life. Our conception of all problematical things is enormously influenced, sometimes consciously but more often unconsciously, by certain collective ideas that condition our mentality. These collective ideas are intimately bound up with the view of life and the world of the past centuries or epochs. Whether or not we are conscious of this dependence has nothing to do with it, since we are influenced by these ideas through the very air we breathe. Collective ideas always have a religious character, and a philosophical idea becomes collective only when it expresses a primordial image. Their religious character derives from the fact that they express the realities of the collective unconscious and are thus able to release its latent energies. The great problems of life, including of course sex, are always related to the primordial images of the collective unconscious. These images are balancing or compensating factors that correspond to the problems which life confronts us with in reality.

До тех пор, пока мы еще погружены в природу, у нас нет сознания и мы живем под защитой инстинкта, не знающего проблем. Все, что осталось в нас от природы, бежит проблем, поскольку они суть сомнения, а где властвует сомнение, там и неопределенность и возможность выбора. А где есть возможность выбора, там инстинкт более не управляет нами и мы предаемся страху. Ибо сознание ныне призвано сделать то, что природа всегда делала для своих детей: а именно, принять определенное, бесспорное и безошибочное решение. И здесь нас охватывает слишком человеческий страх за то, что сознание— наша Прометеева победа — в конечном итоге не сможет послужить нам так же хорошо, как природа. Таким образом, проблемы вовлекают нас в состояние одиночества и изоляции, где мы оставлены природой и стремимся к сознанию. Для нас нет другого пути; мы вынуждены прибегать к сознательным решениям и действиям там, где раньше доверялись естественному ходу событий. Следовательно, любая проблема несет в себе возможность расширения сознания, но вместе с тем и необходимость расставания с детской неосознанностью своих поступков и верой в природу.

Let us begin, then, with the mad-house; from this evil and fantastic inn let us set forth on our intellectual journey. Now, if we are to glance at the philosophy of sanity, the first thing to do in the matter is to blot out one big and common mistake. There is a notion adrift everywhere that imagination, especially mystical imagination, is dangerous to man’s mental balance. Poets are commonly spoken of as psychologically unreliable; and generally there is a vague association between wreathing laurels in your hair and sticking straws in it. Facts and history utterly contradict this view. Most of the very great poets have been not only sane, but extremely business-like; and if Shakespeare ever really held horses, it was because he was much the safest man to hold them. Imagination does not breed insanity. Exactly what does breed insanity is reason. Poets do not go mad; but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom. I am not, as will be seen, in any sense attacking logic: I only say that this danger does lie in logic, not in imagination. Artistic paternity is as wholesome as physical paternity. Moreover, it is worthy of remark that when a poet really was morbid it was commonly because he had some weak spot of rationality on his brain. Poe, for instance, really was morbid; not because he was poetical, but because he was specially analytical. Even chess was too poetical for him; he disliked chess because it was full of knights and castles, like a poem. He avowedly preferred the black discs of draughts, because they were more like the mere black dots on a diagram. Perhaps the strongest case of all is this: that only one great English poet went mad, Cowper. And he was definitely driven mad by logic, by the ugly and alien logic of predestination. Poetry was not the disease, but the medicine; poetry partly kept him in health. He could sometimes forget the red and thirsty hell to which his hideous necessitarianism dragged him among the wide waters and the white flat lilies of the Ouse. He was damned by John Calvin; he was almost saved by John Gilpin. Everywhere we see that men do not go mad by dreaming. Critics are much madder than poets. Homer is complete and calm enough; it is his critics who tear him into extravagant tatters. Shakespeare is quite himself; it is only some of his critics who have discovered that he was somebody else. And though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators. The general fact is simple. Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite sea, and so make it finite. The result is mental exhaustion, like the physical exhaustion of Mr. Holbein. To accept everything is an exercise, to understand everything a strain. The poet only desires exaltation and expansion, a world to stretch himself in. The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits.

Convergent intelligence focuses on one line of thought, ignoring the more complex “divergent” form of intelligence, which involves measuring differing factors. For example, during World War II, the U.S. Army Air Forces asked scientists to devise a psychological exam that would measure a pilot’s intelligence and ability to handle difficult, unexpected situations. One question was: If you are shot down deep in enemy territory and must somehow make it back to friendly lines, what do you do? The results contradicted conventional thinking. Most psychologists expected that the air force study would show that pilots with high IQs would score highly on this test as well. Actually, the reverse was true. The pilots who scored highest were the ones with higher levels of divergent thinking, who could see through many different lines of thought. Pilots who excelled at this, for example, were able to think up a variety of unorthodox and imaginative methods to escape after they were captured behind enemy lines. The difference between convergent and divergent thinking is also reflected in studies on split-brain patients, which clearly show that each hemisphere of the brain is principally hardwired for one or the other. Dr. Ulrich Kraft of Fulda, Germany, writes, “The left hemisphere is responsible for convergent thinking and the right hemisphere for divergent thinking. The left side examines details and processes them logically and analytically but lacks a sense of overriding, abstract connections. The right side is more imaginative and intuitive and tends to work holistically, integrating pieces of an informational puzzle into a whole.” In this book, I take the position that human consciousness involves the ability to create a model of the world and then simulate the model into the future, in order to attain a goal.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,

I would return to my world, to my own city and my work. I would go back to being a doctor, an expensive New York doctor, the doctor into which I had been so expensively made. Wasn’t that what New York meant, expense? When I returned, everything would be expensive. Rent for my private office would be expensive. My hourly rate would be high. And however dizzying, the fee for my patients was only the beginning of the cost, the analytic undertaking promising neither comfort nor relief. It is instead a severe curriculum, Freud’s school of suffering: the universal conviction of shame, the pain of disclosure and of the resistance to disclosure, the awful vertigo of free association, the torment of encountering one’s hungers, hatreds, lusts, avowing them, claiming them as one’s own. I would become, anew, the minister of that suffering. In my costliness I would be a temple prostitute set apart and ceremonially dressed (in cardigan, gray flannels, polished cap- toe oxfords). My patients would pay me, not for something that they received from me, but instead for me to neutralize the account of whatever they had inserted or discharged into my person.

Too much optimism leads investors to underestimate risk and overestimate expected performance. Optimistic investors tend to seek good-story stocks and be less critical. Pessimistic investors tend to be more analytical. Extended,

The author believes that epistemology has kidnapped modern philosophy, and well nigh ruined it; he hopes for the time when the study of the knowledge-process will be recognized as the business of the science of psychology, and when philosophy will again be understood as the synthetic interpretation of all experience rather than the analytic description of the mode and process of experience itself.

The pathway of the A offers us a profound opportunity to transform our personal histories. It allows us to reevaluate the grades we assigned to others when we were children, grades that affect our lives now, as legends we live by. How often do we stand convinced of the truth of our early memories, forgetting that they are but assessments made by a child? We can replace the narratives that hold us back by inventing wiser stories, free from childish fears, and, in doing so, disperse long-held psychological stumbling blocks. Usually the impetus for transforming your own past will come from a feeling of hopelessness in the present, a sense that you have been through the same frustrating experience time and again. Our analytic powers don’t seem to help, though some of us never weary of exercising them. The people we are involved with seem so fixed in their ways. How can we get them to change? We tend not to notice our own hand in this ill-starred situation, so rarely are we looking in a productive place for the answer. Why not give some attention to the grades we are handing out?

Common Core is the debilitating effect of the de-emphasis on knowledge gathering for its own sake. That is, in favor of skill building, problem-solving and analytical strategies.

British data analytics company, Strategic Communication Laboratories, that advised foreign governments and militaries on influencing elections and public opinion using the tools of psychological warfare. The American affiliate of SCL, of which Robert Mercer became principal owner, was christened Cambridge Analytica. (Bannon, too, took an ownership stake and a seat on the company’s board.) The

Had Jung been a Nazi sympathizer, would this provide grounds for rejecting analytical psychology in toto? Some insist that it would, apparently in the belief that a man's views should conform to contemporary notions of political correctness before serious attention can be granted to his work. Their contention could be justified were it proved that analytical psychology, so closely derived from the psychology of its founder, is imbued with a Fascist spirit. Fortunately, its emphasis on the primary importance of the individual psyche and the personal quest for wholeness, combined with its resistance to dogmatism, collectivism, and social conformity, places analytical psychology in an intellectual position as far removed from Fascism as it is possible to be.

In each of us there is another whom we do not know.” —Carl Jung, Swiss psychiatrist and founder of analytical psychology

Another example of educational hype is in some ways the second coming of the growth mindset concept: ‘grit’. This is the idea, promoted by the psychologist Angela Duckworth, that the ability to stick to a task you’re passionate about, and not give up even when life puts obstacles in your path, is key to life success, and far more important than innate talent. The appetite for her message was immense: at the time of this writing, her TED talk on the subject has received 25.5 million views (19.5m on the TED website and a further 6m on YouTube; Angela Lee Duckworth, ‘Grit: The Power of Passion and Perseverance’, presented at TED Talks Education, April 2013), and her subsequent book, Grit: The Power of Passion and Perseverance, became a New York Times bestseller and continues to sell steadily. Like mindset, grit has become part of the philosophy of many schools, including KIPP (Knowledge is Power Program) schools, the biggest charter school group in the US, which teaches almost 90,000 students. To her credit, Duckworth has been concerned about how overhyped her results have become. She told an NPR interviewer in 2015 that ‘the enthusiasm is getting ahead of the science’ (Anya Kamenetz, ‘A Key Researcher Says “Grit” Isn’t Ready For High-Stakes Measures’, NPR, 13 May 2015). A wise statement, given that the meta-analytic evidence for the impact of grit (or interventions trying to teach it) is extremely weak. See Credé et al., ‘Much Ado about Grit: A Meta-Analytic Synthesis of the Grit Literature’, Journal of Personality and Social Psychology 113, no. 3 (Sept. 2017): pp. 492–511. And Marcus Credé, ‘What Shall We Do About Grit? A Critical Review of What We Know and What We Don’t Know’, Educational Researcher 47, no. 9 (Dec. 2018): pp. 606–11.

Fear inhibits learning. Research in neuroscience shows that fear consumes physiologic resources, diverting them from parts of the brain that manage working memory and process new information. This impairs analytic thinking, creative insight, and problem solving.15 This is why it's hard for people to do their best work when they are afraid.

Sometimes I feel compelled to do something, but I can only guess later why it needed to done, and I question whether I am drawing connections where none really exist. Other times I see an event – in a dream or in a flash of “knowing” – and I feel compelled to work toward changing the outcome (if it’s a negative event) or ensuring it (when the event is positive). At the times I am able to work toward changing or ensuring the predicted event, sometimes this seems to make a difference, and sometimes it doesn’t seem to matter. Finally, and most often, throughout my life I have known mundane information before I should have known it. For example, one of my favourite games in school was to guess what numbers my math teacher would use to demonstrate a concept, or to guess the words on a vocabulary test before the test was given. I noticed I was not correct all the time, but I was correct enough to keep playing the game. Perhaps partially because of the usefulness of this mundane skill, I was an outstanding student, getting straight As and graduating from college with highest honours in neuroscience and a minor in computer science. I was a modest drinker even in college, but I found I could ace tests when I was hungover after a night of indulgence. Sometimes I think I even did better the less I paid attention to the test and the more I felt sick or spacey. It was like my unconscious mind could take over and put the correct information onto the page without interruption from my overly analytical conscious mind. At graduate school in neuroscience, I focused on trying to understand human experience by studying how the brain processes pain and stress. I wanted to know the answer to the question: what’s going on inside people’s heads when we suffer? Later, as I finished my PhD in psychoacoustics, which is all about the psychology of sound, I became fascinated with timing. How do we figure out the order of sounds, even when some sounds take longer to process than others? How can drummers learn to decode time differences of 1/1,000 of a second, when most people just can’t hear those kinds of subtle time differences? At this point, I was using my premonitions as just one of the tools in my day-to-day toolkit, but I wasn’t thinking about them scientifically. At least not consciously. Sure, every so often I’d dream of the slides that would be used by one of my professors the next day in class. Or I’d realize that the data I was recording in my experiments followed the curve of an equation I’d dreamed about a year before. But I thought that was just my quirky way of doing things – it was just my good student’s intuition and it didn’t have anything to do with my research interests or my life’s work. What was my life’s work again?

Education and Knowledge stored in a society is directly related to the varieties of existential fears that the particular society had in the past.

One of the first things that Homo Sapiens did with his newly developed rationality and self-consciousness was to set them to work finding out ways to by-pass analytical thinking and to transcend or, in extreme cases, temporarily obliterate, the isolating awareness of the self.

In particular, there is strong social pressure from peers, colleagues and clients to boost near-term performance. Even if one has developed the analytical skills to spot the winner, the psychological disposition necessary to own shares for prolonged periods is not easily come by. J.K. Galbraith observed that: “nothing is so admirable in politics as a short-term memory.” Why should politics have a monopoly on sloppy thinking? Which makes us think that long-term investing works not because it is more difficult, but because there is less competition out there for the really valuable bits of information.

Any incompatibility of character can cause dissociation, and too great a split between the thinking and the feeling function, for instance, is already a slight neurosis. When you are not quite at one with yourself in a given matter, you are approaching a neurotic condition. — Carl Jung, Analytical Psychology, Its Theory and Practice

Psychologist Philip Tetlock once wrote: “We need to believe we live in a predictable, controllable world, so we turn to authoritative-sounding people who promise to satisfy that need.” Satisfying that need is a great way to put it. Wanting to believe we are in control is an emotional itch that needs to be scratched, rather than an analytical problem to be calculated and solved. The illusion of control is more persuasive than the reality of uncertainty. So we cling to stories about outcomes being in our control.

She understood now why her friend Elizabeth, with her near-genius, analytical mind gave wide berth to murder mysteries, psychological thrillers, and horror stories, and read only romance novels. Because, by God, when a woman picked up one of those steamy books, she had a firm guarantee that there would be a Happily-Ever-After. That though the world outside those covers could bring such sorrow and disappointment and loneliness, between those covers, the world was a splendid place to be. She

In that case, that is, given the past failure and poor prospects of analytic epistemology, Quine recommends that epistemology simply be replaced by psychology

Anderson, C. A., Shibuya, A., Ihori, N., Swing, E. L., Bushman, B. J., Sakamoto, A., Rothstein, H. R., Saleem, M., & Barlett, C. P. (2010). Violent video game effects on aggression, empathy, and prosocial behavior in Eastern and Western countries: A meta-analytic review. Psychological Bulletin, 136(2), 151-173.

In other words, the feminine image extricates itself from the grip of the Terrible Mother, a process known in analytical psychology as the crystallization of the anima from the mother archetype.

Then as now the PC held a curious power over restless, analytical people. To start with, the computer carried a psychological appeal not unlike that of an automobile. Both machines were objects of intense attachment for many of their owners—feelings of attachment that went well beyond the utility of the machines. While illustrating the way in which people can form emotional bonds with tools, the symbolisms of the automobile and the PC differed in an important way. The realm of the automobile extended no further than that of fantasy and enjoyment. The PC, by contrast, was a medium for creation. The utility of a PC arose directly from its software. Writing software required little money and, surprisingly, scant experience.

When food is considered in a psychological light, numberless theories may follow as to its meaning. Edible products cease to inhabit the domain of common sense; a fondness for radishes is no longer just a fondness for the root of a conciferous plant, it accedes to the symbolic level where, depending on one's analytical inclinations, it may become a sign of cold-bloodedness, paranoia or liberality.

As Jung noted in his Psychology of the Transference, “Psychological induction inevitably causes the two parties to get involved in the transformation of the third and to be themselves transformed in the process” (1946, p. 199, italics added). This is in the theoretical and phenomenological zone of Odgen’s “analytic third,

That evening and for the next few days I immersed myself in psychology texts: clinical, personality, psycho-metrics, learning, experimental psychology, animal psychology, physiological psychology, behaviorist, gestalt, analytical, functional, dynamic, organismic, and all the rest of the ancient and modern factions, schools, and systems of thought. The depressing thing is that so many of the ideas on which our psychologists base their beliefs about human intelligence, memory, and learning are all wishful thinking.

H.P. Lovecraft is for fantasy fiction what C.G. Jung is for analytical psychology.

The analytical Blues are calm, levelheaded, and think before they speak.

The Schizophrenia Complex: Archetypal Roots and the Role of Eros

It is no secret we live in troubled times. People in most areas—and most geographic and spiritual locations—have also thought themselves living in troubled times, and for sure, most individuals come to troubles sooner or later in the course of their own lifetime.

Perhaps I can best explain by presenting these three somewhat arcane principles of depth psychology and then go on to unpack them and give you examples. I. It's not about what it's about. II. What you see if a compensation for what you don't see. III. All is metaphor.

Social status among humans actually comes in two flavors: dominance and prestige.12 Dominance is the kind of status we get from being able to intimidate others (think Joseph Stalin), and on the low-status side is governed by fear and other avoidance instincts. Prestige, however, is the kind of status we get from being an impressive human specimen (think Meryl Streep), and it’s governed by admiration and other approach instincts. Of course, these two forms of status aren’t mutually exclusive; Steve Jobs, for example, exhibited both dominance and prestige. But the two forms are analytically distinct strategies with different biological expressions. They are, as some researchers have put it, the “two ways to the top.

The exploration and construction of a personal history with another person is a powerful, transformative intrapersonal experience. Without memory, there is no self. Meaning is personal experience composed into narratives. However, the narratives brought forth by the patient are generally stereotypes and closed. A central part of what the analyst adds is imagination, a facility with reorganizing and reframing, a capacity to envision different endings, and different futures. If the storylines suggested by the analyst himself are rigid and stereotypes, the analytic process degenerates into sterility and conversion.

A popular misconception is that decision analysis is unemotional, dehumanizing, and obsessive because it uses numbers and arithmetic in order to guide important life decisions. Isn’t this turning over important human decisions “to a machine,” sometimes literally a computer — which now picks our quarterbacks, our chief executive officers, and even our lovers? Aren’t the “mathematicizers” of life, who admittedly have done well in the basic sciences, moving into a context where such uses of numbers are irrelevant and irreverent? Don’t we suffer enough from the tyranny of numbers when our opportunities in life are controlled by numerical scores on aptitude tests and numbers entered on rating forms by interviewers and supervisors? In short, isn’t the human spirit better expressed by intuitive choices than by analytic number crunching? Our answer to all these concerns is an unqualified “no.” There is absolutely nothing in the von Neumann and Morgenstern theory — or in this book — that requires the adoption of “inhumanly” stable or easily accessed values. In fact, the whole idea of utility is that it provides a measure of what is truly personally important to individuals reaching decisions. As presented here, the aim of analyzing expected utility is to help us achieve what is really important to us. As James March (1978) points out, one goal in life may be to discover what our values are. That goal might require action that is playful, or even arbitrary. Does such action violate the dictates of either rationality or expected utility theory? No. Upon examination, an individual valuing such an approach will be found to have a utility associated with the existential experimentation that follows from it. All that the decision analyst does is help to make this value explicit so that the individual can understand it and incorporate it into action in a noncontradictory manner.