martes, 18 de agosto de 2009

How to Win Friends and Influence People

Fuente:

http://www.ecclesia.org/truth/friends.html

Información:

How to Win Friends and Influence People

Excerpts from Dale Carnegie's inspiring Book

Compiled by Richard Anthony


Six Ways To Make People Like You

  1. Become genuinely interested in other people.
  2. Smile.
  3. Remember that a man's name is to him the sweetest and most important sound in the English language.
  4. Be a good listener. Encourage others to talk about themselves.
  5. Talk in terms of the other man's interest.
  6. Make people feel important, and do it sincerely.


Twelve Ways Of Winning People To Your Way Of Thinking

  1. The only way to get the best of an argument is to avoid it.
  2. Show respect for the other man's opinions. Never tell a man he is wrong.
  3. If you are wrong, admit it quickly and emphatically.
  4. Begin in a friendly way.
  5. Get people saying "yes, yes" immediately.
  6. Let other people do a great deal of talking.
  7. Let other people feel that the idea is theirs.
  8. Try honestly to see things from the other man's point of view.
  9. Be sympathetic with other people's ideas and desires.
  10. Appeal to the nobler motives.
  11. Dramatize your ideas.
  12. Throw down a challenge.


Nine Ways To Change People Without Giving Offense Or Arousing Resentment

  1. Begin with praise and honest appreciation.
  2. Call attention to people's mistakes indirectly.
  3. Talk about your own mistakes before criticizing the other man.
  4. Ask questions instead of giving direct orders.
  5. Let the other man save face.
  6. Praise the slightest improvement and praise every improvement.
  7. Give people a fine reputation to live up to.
  8. Use encouragement. Make the fault seem easy to correct.
  9. Make other people happy about doing the thing you suggest.


Fourteen Rules For Making Your Home Life Easier

  1. Don't nag.
  2. Don't try to make your partner over.
  3. Don't criticize.
  4. Give honest appreciation.
  5. Pay little attentions.
  6. Be courteous.
  7. Don't criticize her before others.
  8. Give her money to spend as she chooses.
  9. Help her through her feminine moods of fatigue, nerves, and irritability.
  10. Share at least half of your recreation time with your wife.
  11. Keep alert to praise her and express your admiration for her.
  12. Thank her for the little jobs she does for you.
  13. Dress with an eye for your mate's likes and dislikes in color and style.
  14. Compromise little differences of opinion in the interest of harmony.


Notes

Criticism is futile because it puts a man on the defensive, and usually makes him strive to justify himself. Criticism is dangerous, because it wound's a man's pride, hurts his sense of importance, and arouses his resentment. When someone speaks harshly of people, say, "Don't criticize them; they are just what we would be under similar circumstances."

When dealing with people, let us remember we are not dealing with creatures of logic. We are dealing with creatures of emotions, creatures bristling with prejudices and motivated by pride and vanity. "I will speak ill of no man, and speak all the good I know of everybody" - Benjamin Franklin, became American Ambassador to France. It takes character and self-control to be understanding and forgiving. "A great man shows his greatness by the way he treats little men" - Carlyle.

The deepest urge in human nature is the desire to be important. Many people who go insane find in insanity a feeling of importance that they were unable to achieve in reality. They have found in a dream world of their own creation the feeling of importance which they so deeply desired. If some people are so hungry for a feeling of importance that they actually go insane to get it, imagine what miracles we can achieve by giving people honest appreciation.


Almost Everybody Wants...

  1. Health and the preservation of life.
  2. Food.
  3. Sleep.
  4. Money and the things money can buy.
  5. Life in the hereafter.
  6. Sexual gratification.
  7. The well-being of our children.
  8. A feeling of importance.

One of John D. Rockefeller's partners, Edward T. Bedford, lost the firm a million dollars by a bad buy in South America. John could have criticized, but he knew Bedford had done his best. Rockefeller found something to praise; he congratulated Bedford because he had been able to save sixty percent of the money he had invested. "That's splendid! We don't always do as well upstairs" said Rockefeller.

“Every man is my superior in some way. In that, I learn of him" - Emerson.

You can make more friends in two months by becoming interested in other people than you can in two years by trying to get other people interested in you. Why should people be interested in you unless you are first interested in them? The road to someone's heart is to talk to them about the things they treasure most.

Almost every man you meet feels himself superior to you in some way, and a sure way to his heart is to let him realize in some subtle way that you recognize his importance in his little world, and recognize it sincerely.

It isn't what you have or who you are or where you are or what you are doing that makes you happy or unhappy. It is what you think about. The first thing to learn in intercourse with others is noninterference with their own peculiar ways of being happy.

"I'm sorry to trouble you...Would you be so kind as to...Won't you please...Would you mind...Thank you...This may, perhaps, be worth thinking of, gentlemen...you might consider this...do you think that would work? What do you think of this? Maybe if we were to rephrase it this way it would be better...It so appears to me at present..."

To make a woman fall in love with you, all you have to do is to talk to her about herself!

Everyone is hungering and thirsting for sympathy. Give it to them, and they will love you. The child eagerly displays his injury, or even inflicts a cut or bruise in order to reap abundant sympathy. For the same purpose adults show their bruises, relate their accidents and illnesses. Self-pity for misfortunes, real or imaginary, is practically a universal practice.

"Tis not love's goings hurts my days, but that it went in little ways."

Why prove to a man he is wrong? Is that going to make him like you? Why not let him save face? He didn't ask for your opinion. He didn't want it. Why argue with him? You can't win an argument, because if you lose, you lose it; and if you win it, you lose it. Why? You will feel fine. But what about him? You have made him feel inferior, you hurt his pride, insult his intelligence, his judgment, and his self-respect, and he'll resent your triumph. That will make him strike back, but it will never make him want to change his mind. "A man convinced against his will is of the same opinion still."

If you want enemies, excel your friends; but if you want friends, let your friends excel you. When our friends excel us, that gives them a feeling of importance, but when we excel them, that gives them a feeling of inferiority and arouses envy and jealousy.

In talking with people, don't begin by discussing the things on which you differ, but emphasize the things which we agree. Keep emphasizing that you are both striving for the same end and our only difference is one of method and not of purpose. Remember the other man may be totally wrong, but he doesn't think so. Don't condemn him, any fool can do that. Try to understand him.

"I don't blame you at all. If I were you, I should undoubtedly feel just as you do." An answer like that will soften the most cantankerous old cuss alive.


Examples


How to influence people

The only way to influence the other fellow is to talk about what he wants and show him how to get it. If, for example, you don't want your son to smoke, don't preach at him, and don't talk about what you want; but show him that cigarette's may keep him from making the baseball team or winning the hundred-yard dash.

Ralph Waldo Emerson and his son one day tried to get a calf into the barn, but they made the common mistake of thinking only of what they wanted. Emerson pushed and his son pulled. But the calf did just what they did; he thought only of what he wanted; so he stiffened his legs and stubbornly refused to leave the pasture. The Irish housemaid saw their predicament. She thought of what the calf wanted; so she put her maternal finger in the calf's mouth, and let the calf suck her finger as she gently led him into the barn.

Andrew Carnegie's sister-in-law was worried sick over her two boys. They were at Yale, and they were so busy with their own affairs that they neglected to write home and paid no attention whatever to their mother's frantic letters. Carnegie offered to wager a hundred dollars that he could get an answer by return mail, without even asking for it! Someone called his bet; so he wrote his nephews a chatty letter, mentioning casually in a postscript that he was sending each one a five-dollar bill. He neglected, however, to enclose the money. That did the trick. Back came the replies by return mail thanking "Dear Uncle Andrew" for his kind note and ...you can finish the sentence yourself.

The next time you want to persuade someone to do something, before you speak, pause and ask, "How can I make him want to do it?" Get the other man's point of view and see things from his angle as well as from his own.


Avoid Arguments

(If you're a Ford salesman) When someone says, "What? Ford's cars are no good! I wouldn't take one if you gave it to me. I'm going to get Chevrolet cars." Say, "Brother, listen, Chevrolet's cars are good cars. Their cars are made by a fine company and sold by good people." He's speechless then. There's no room for an argument. If he says Chevrolet's cars are the best and I say sure it is, he has to stop. Just agree with him. He can't go on all afternoon when I'm agreeing with him. We then get off the subject of Chevrolet's cars and I begin to talk about the good points of Ford's cars.


Never tell a man he is Wrong

If a man makes a statement that you think, or know, is wrong, begin by saying, "Well, I thought otherwise, but I may be wrong. I frequently am. Let's examine the facts." You'll never get into trouble by admitting you may be wrong. That'll stop all arguments and inspire the other fellow to be just as fair and broad-minded as you are. It'll make him want to admit that he, too, may be wrong.

We sometimes find ourselves changing our minds without any resistance or heavy emotion, but if we are told we are wrong, we resent the imputation and harden our hearts. We are incredibly heedless in the formation of our beliefs, but find ourselves filled with an illicit passion for them when anyone proposes to rob us of their companionship. It is not the ideas themselves that are dear to us, but our self-esteem which is threatened. We like to continue to believe what we have been accustomed to accept as true and the resentment aroused when doubt is cast upon any of our assumptions lead us to seek every manner of excuse for clinging to it. The result is that most of our so-called reasoning consists in finding arguments for going on believing as we already do.

When we are wrong, we may admit it to ourselves. And if we are handled gently and tactfully, we may admit it to others and even take pride in our frankness and broadmindedness. But not if someone else is trying to ram the fact down our throat.


Raised Rent

When one was informed he had to pay 3 times as much rent as formerly. "I was a bit shocked when I got your letter, but I don't blame you at all. If I had been in your position, I should probably have written a similar letter myself. Your duty as the manager is to make all the profit possible. Now, let's take a price of paper and write down the advantages and disadvantages that will accrue to you, if you insist on this increase in rent."

Advantages: You'll have the advantage of having the ballroom free to rent for dances and conventions, for affairs like that will pay you more than I can. Disadvantages: First, instead of increasing your income from me, you're going to decrease it. In fact, you're going to wipe it out because I cannot pay the rent you are asking. I shall be forced to go to another location. There's another disadvantage to you also. These lectures attract crowds of educated and cultured people to your hotel. That's good advertising for you, isn't it? In fact, if you spent $5,000 advertising in the newspapers, you couldn't bring as many people to look at your hotel as I can bring by these lectures. That is worth a lot to a hotel, isn't it?"


Kids

When 3 year old refused to eat. A bully next door kept knocking him off his tricycle. He was told if he eats his food, he could wallop the daylights out of the bigger kid someday. When he wet his bed, he was wearing a nightgown in his Grandma's bed. He wanted pajamas like Dad and his own bed. So, when he got them, he promised not to wet the bed because his pride was involved. He wanted to act like a man, so he did. A 3 year old daughter wouldn't eat breakfast. She loved to imitate her Mom. So, one morning they let her cook breakfast and she ate it, because she was interested in it, she achieved a feeling of importance, and found an avenue of self-expression.


Be a good listener. Encourage others to talk about themselves

When someone returns at item to you, listen to their story from beginning to end without saying a word. Then say, "what would you like me to do with this product? I'll do anything you say. If it isn't satisfactory we'll give you one that is. We are sorry to have caused you this inconvenience."

A customer denied owing 15 dollars. After getting letters from credit department, he went to the manager and said not only is he not going to pay the bill, but he won't but anything else from them again. The manager listened patiently to all he had to say without interrupting him. Then said, "I want to thank you for coming to me to tell me about this. You have done me a great favor, for if our credit department has annoyed you, it may annoy other good customers. Believe me, I am far more eager to hear this than you are to tell it. We'll wipe off the 15 dollar charge, because you are a very careful man with only one account to look after, while we have to look after many. Therefore, you are less likely to be wrong than we are."


If you are wrong, admit it quickly and emphatically

When an officer warned someone about not putting his dog on a leash, and he was caught again, he didn't wait for the officer to start speaking, he beat him to it with, "Officer, you've caught me red-handed. I'm guilty. I have no excuses." Officer might say, "Well now, I know it's a temptation to let a dog run around when nobody's around." "Sure it's a temptation, but it's against the law." "Well, a little dog like that isn't going to harm anybody." No, but it might kill squirrels." "Well, I think you're taking this too far. Just let him run over the hill where I can't see him and we'll forget all about it." The officer wanted a feeling of importance. So when you begin to condemn yourself, the only way he could nourish his self-esteem was to show mercy. Isn't it much easier to listen to self-criticism than to bear condemnation from alien lips?

An art director delighted to find fault with someone's drawings. He gloated over his chance to criticize. "If what you say is true, I am at fault and there is absolutely no excuse for my blunder." The art director started to defend him! "Yes, you're right. But it's not a serious mistake. It's only..." "Any mistake may be costly and they are all irritating.” He started to break in, but he wouldn't let him. "I should have been more careful. You deserve the best, so I'm going to do this drawing all over." "No! No!. I wouldn't think of it." The artist's eagerness to criticize himself took all the fight out of the art director. Any fool can try to defend his mistakes, but it raises one above the herd and gives a feeling of nobility to admit one's mistakes.

Robert E. Lee blamed himself and only himself for the failure of picket's charge. Lee was far too Nobel to blame others. As Picket's beaten and bloody troops struggled back to Confederate lines, Robert E. Lee rode out to meet them all alone and said, "All this has been my fault. I and I alone have lost this battle." Few generals in all history have had the courage and character to admit that.

During a course in human relations, a class wrote down criticisms to a certain man to let him see himself as others see him. One man was broken hearted because he was denounced for being too sure of himself, too self-centered, too domineering, an egoist, trouble-maker, and a communist. One of his critics ordered him to get out of class. Instead of denouncing his critics, he said, "Boys, I certainly am unpopular. There can be no mistaking that. It huts me to read these comments, but they are good for me. They have taught me a lesson. I long for friends just as you do. I want to make people like me. Won't you help me? Won't you please write me some more criticisms and tell me what I can do to improve my personality? If you will, I'll try hard, awfully hard, to change." He wasn't faking, he spoke straight from his own heart; so naturally he reached the hearts of his critics. The very men who had denounced him one week earlier were now for him, His soft answer had turned away wrath.


Begin in a friendly way

Here's a fable about the sun and the wind. They quarreled about which was the stronger, and the wind said, "I'll prove I am. See that old man down there with a coat? I bet I can make him take his coat off faster than you can." So the sun went behind a cloud and the wind blew until it was almost a tornado, but the harder it blew the tighter the old man wrapped his coat about him. Finally, the wind calmed down and gave up. The sun came out from behind the cloud and smiled kindly on the old man. He mopped his brow and pulled off his coat. The sun then told the wind, "gentleness and friendliness were always stronger than fury and force." Friendliness and appreciation can make people change their minds more readily than storming at them can.


Let the other fellow think the idea is his

Theodore Roosevelt forced through reforms which political bosses bitterly disliked. Here's how he did it. When an office was to be filled, he invited the political bosses to make recommendations. If they chose someone he disagreed with, he'd tell them, "to appoint such a man would not be good politics, as the public would not approve." Then they'd make another, and he'd say, "this man will not live up to the expectations of the public. Find someone more fitting for the post." When they name the sort of man that Roosevelt would pick, he'd express gratitude for their assistance, and he'd let them take the credit for the appointment. He'd tell them that he did these things to please them and now it was their turn to please him.

A doctor was building an addition and preparing to equip it with the finest X-ray department in America. He was overwhelmed with salesmen, each praising his own equipment. But one of them wrote a letter stating, "Our factory has recently completed a new line of X-ray equipment. They are not perfect, we know that, and we want to improve them. So we should be deeply obligated to you if you could find the time to look them over and give us your ideas about how they can be made more serviceable to your profession. Knowing how occupied you are, I shall be glad to send my car for you at any hour you specify."

This doctor never had an X-ray manufacturer seek his advice before. It made him feel important. The more he studied the equipment the more he liked it. Nobody tried to sell it to him, he felt the idea of buying that equipment for the hospital was his own. He sold himself on its superior qualities and ordered it installed.


Be sympathetic with other people's ideas and desires

Someone made an error in an announcement over the radio and got deluged with indignant and insulting letters. One in particular was from a woman who he thought, "Thank God, I am not married to that girl." He was going to write her a letter stating although he made a mistake in geography, she made a bigger mistake in common courtesy. But any hot-headed fool can do that. So he controlled himself, and resolved to turn her hostility into friendliness. After all, if he were her, he should undoubtedly feel just as she did. So, he called her up and said:

Him: Mrs. so and so. You wrote me a letter a few weeks ago, and I want to thank you for it.
She: (in a cultured, well-bred tone). To whom have I the honor of speaking?
Him: I am a stranger to you. My name is Dale Carnegie. You listened to a broadcast I gave about Louisa May Alcott a few Sundays ago, and I made the unforgivable blunder of saying that she had lived in New Hampshire. It was a stupid blunder and I want to apologize for it. It was so nice of you to take the time to write me.
She: I am sorry, Mr. Carnegie, that I wrote as I did. I lost my temper. I must apologize.
Him: No! No! You are not the one to apologize; I am the one to apologize. Any school child would have known better than to have said what I have said. I apologized over the air the Sunday following and I want to apologize to you personally now.
She: I was born in Concord, Massachusetts. My family has been prominent here for over two centuries and I am very proud of this state. I was quite distressed when you said she was born in New Hampshire. But I am really ashamed of that letter.
Him: I assure you that you were not one-tenth as distressed as I am. My error didn't hurt Massachusetts, but it did hurt me. It is so seldom that people of your standing and culture take the time to write people who speak on the radio, and I do hope you will write me again if you detect an error in my talks.
She: You know, I really like very much the way you have accepted my criticism, You must be a very good man. I should like to know you you better.

So, by apologizing and sympathizing with her point of view, he got her apologizing and sympathizing with his point of view. He had the satisfaction of controlling his temper, and returning kindness for an insult.


Dramatize your ideas

A manufacturer of a new rat poison gave dealers a display that included 2 live rats. Sales zoomed to 5X their normal rate.

An auto supply dealer had a display for an indestructible spark plug. It was smashed up and down against a rock. 1000X.

Instead of giving data verbally about a study done on cold cream, open a suitcase and dump 32 jars of cold cream on top of a desk, and on each cold jar have a tag of itemized results that briefly and dramatically tells its story.


Throw down a challenge

To get a factory to produce and meet their quota when they were lagging behind, the big boss asked the day shift how many heats they made. They said "six." Without another word, he chalked a big "6" on the floor and walked away. The next day, the boss saw the night shift had rubbed out "6" and replaced it with a "7." So, the night shift thought they were better than the day shift, huh? They made 10 that day.

Charles Swabb said, "The way to get things done is to stimulate competition. Not in a sordid, money grabbing way, but in a desire to excel." The challenge! An infallible way of appealing to men of spirit. The chance for self-expression. The chance to prove his worth, to excel, to win. The desire for a feeling of importance.


Begin with praise and honest appreciation

Calvin Cooledge said to his secretary, "That's a pretty dress you are wearing this morning, and you are a very attractive young woman." It was so unusual and unexpected, that the girl blushed in confusion. Then he said, "Now, don't get stuck up. I just said that to make you feel good. From now on, I wish you would be a little bit more careful with your punctuation." It is always easier to listen to unpleasant things after we have heard some praise of our good points.


Talk about your own mistakes before criticizing the other man

When you want to call attention to someone's mistake, say, "You have made a mistake, but the Lord knows it's no worse than many I have made. I have been guilty of so many stupid, silly things myself. I have very little inclination to criticize you or anyone else. But don't you think it would have been wiser if you had done so and so?"


Let the other man save his face

General Electric had to remove someone from the head of the department. He was a genius when it came to electricity, but was a washout as the head of the accounting department. The company didn't want to offend him, he was indispensable and highly sensitive. So they gave him a new title of "Consulting Engineer of the General Electric Company." A new title for work he was already doing. He was happy, and General Electric let someone else head up the department.


Give people a fine reputation to live up to

Someone hired a servant and told her to report to work, but he telephoned a former employer and all was not well. When the girl came to work, he said, "Nellie, I telephoned the other day to a woman you used to work for. She said you were honest and reliable, a good cook and good at caring for the children. But she also said you were sloppy and never kept the house clean. Now, I think she was lying. You dress neatly, anybody can see that. And I'll bet you keep the house just as neat as your person. You and I are going to get along fine." And they did. Nellie had a reputation to live up to and didn't want to be untrue to his ideal of her.

A servant girl brought Georgette her meals. She was called "Marie the Dishwasher" because she started her career as a scullery assistant. She was a kind of monster, cross-eyed, bandy-legged, poor in flesh and spirit. One day, while she was holding a plate of macaroni, Georgette said to her point-blank, "Marie, you do not know what treasures are within you." Accustomed to holding back her emotions, Marie waited a few moments, not daring to risk the slightest gesture for fear of a catastrophe. Then she put the dish on the table, sighed, and said ingenuously, "Madame, I would never have believed it." Then she went back to the kitchen and repeated what Georgette had said. She began taking care of her face and body so carefully that her starved youth seemed to blossom and modestly hid her plainness. Two months later she announced her coming marriage with the nephew of the chef. "I'm going to be a lady," she said and thanked Georgette. A small phrase had changed her entire life.

If you must deal with a crook, there is only one possible way of getting the better of him. Treat him as if he were an honorable gentleman. Take it for granted he is on the level. He will be so flattered by such treatment that he may answer to it, and be proud that someone trusts him.


Make other people happy about doing the thing you suggest

A mechanic was complaining that the hours were too long, that there was too much work, and that he needed an assistant. The shop didn't give him an assistant, or shorter hours or less work, and yet he made the mechanic happy. How? He was given a private office. His name appeared on the door, and with it his title "Manager of the Service Department." He was no longer a repair man to be ordered around, he was now the manager of a department. He had dignity, recognition, a feeling of importance.

A man had to refuse many invitations to speak from who he was obligated. He didn't merely say how busy he was. After expressing his appreciation of the invitation and regretting his inability to accept it, he suggested a substitute speaker. He didn't give the other man any time to feel unhappy about the refusal, but had him thinking of some other speaker he may obtain.


People don't blame Themselves
Dutch Crowley was know as a "cop killer" who would "kill at the drop of a feather." One day he was necking a girl in a car and a policeman walked up to the parked car and said, "Let me see your license." Without saying a word, Crowley drew his gun and cut the policeman down with a shower of lead. Then he grabbed the officer's gun and shot him again. Crowley later wrote, "Under my heart is a weary heart, but a kind one - one that would do nobody any harm."

Crowley was sentenced to the electric chair. When he arrived at the death house in Sing Sing, did he say, "This is what I get for killing people?" No, he said, "This is what I get for defending myself." Crowley didn't blame himself for anything. Al Capone, America's Public Enemy Number One, regarded himself as an unappreciated and misunderstood public benefactor. So did Dutch Schultz.

Warden Lawes of Sing Sing said, "Few of the criminals in Sing Sing regard themselves as bad men. They are just as human as you and I. So they rationalize, they explain. They can tell you why they had to crack a safe or be quick on the trigger finger. Most of them attempt by a form of reasoning, fallacious or logical, to justify their anti-social acts even to themselves, consequently stoutly maintaining that they should never have been imprisoned at all.

If these desperate men behind prison walls don't blame themselves for anything, what about the people with whom you and I come in contact? The late John Wanamaker once confessed, "I learned thirty years ago that it is foolish to scold. I have enough trouble overcoming my own limitations without fretting over the fact that God has not seen fit to distribute evenly the gift of intelligence."

Jung, the Shadow and Dreamwork

Fuente:

http://www.improverse.com/ed-articles/richard_wilkerson_2001_mar_jung_shadow.htm

Información:


Electric Dreams
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Jung, the Shadow and Dreamwork

Richard Catlett Wilkerson


(Electric Dreams) (Article Index) (Search for Topic) (View Article Options)

Wilkerson, Richard Catlett (2001 March). Jung, the Shadow and Dreamwork. Electric Dreams 8(3). Retrieved December 30, 2001 from Electric Dreams on the World Wide Web: http://www.dreamgate.com/electric-dreams





"THE THING A PERSON HAS NO WISH TO BE"
Jung CW 16 para 470

For Freud, the unconscious was about content that was socially unacceptable. Jung agreed with Freud and called this the personal unconscious, or the personal Shadow. However, there are some differences. Jungians will often refer to any material that is unconscious as "In Shadow" and there are depths to the Shadow that become collective rather than personal, such the Devil Archetype, or the dynamics that Shadowed Nazi Germany. That is, at some point, our personal Shadow becomes so large it is more accurate to call it a Collective Shadow. Positive characteristics may be in Shadow as well. But the most common way to refer to Shadow material is anything we once were but then pushed away. Jung felt the Shadow would often appear in dreams as an unknown but same sex person. But not *all* unknown same sex persons in dreams are Shadows. All that is unacceptable is, as they say, "in Shadow" to the degree that is us, or was us, and we deny it.

We would usually consider a Shadow figure as morally inferior. They slink around our dreamworld and we would rather die than have someone say we are like them. But denying the Shadow robs us of strength and that's why it's so useful to take a look at the Shadow when one is frozen or loses the ability to move or walk or is paralyzed in some other manner. Also, as mentioned, when its time for a person to begin to deal with the Shadow, it may begin to stalk the dreamer, which is that part of the psyche's way of saying, "Hey, you've neglected me too long and we need to talk."

Exercise: Make a list of the people you know that when they are in the room, they really get under your skin, they really bug you, and you can't say why. (Except, of course, that you consider them morally wretched creatures). And include in the list a few statements "I really hate it when they [fill in blank]." Like, "I really hate those people who suck up to the boss" or "It really bugs me every time that guy gets angry everyone whimps away and lets him have his way." OK this is the gist of an aspect of *your* Shadow. For the most part, we would rather die than admit to being or having that Shadow. But if you ask around, others may clearly see this in you, though in perhaps another form or way.

If you can locate these figures in your dreams, all the better. The point, according to Jung, is not to become or accept these figures nor to reject them, but to find your own unique and creative way to be with them or relate to them. Jung felt the dream not only *revealed* the Shadow problem, but always offered a *solution* that the ego might creatively consider, thereby carrying the dream forward. The general idea being that this is an undeveloped aspect of your personality and by coming into playful and even serious relationship with it, something special and unexpected happens.

Here is an exercise I use in my class to teach students how to begin working with their own Shadow.

Lets do a variation that Ann Wiseman uses with children. Draw a picture of a part of your dream where there is someone or something bugging, stalking, chasing or threatening you. Now draw something that would make it safe for you. Kids today too often draw guns killing the problem, but showing them how to use a prison or magic circle is useful. Now you can "talk" with the thing that has been neutralized. Have a pretend conversation with it like you were one of Ann Wiseman's school children. "Bad monster, I want you to leave me alone!" Then allow the dream image to speak back. What might does it tell you? With the kids, the monsters often said they just wanted to play. One wonders with Jung's idea that the Shadow need attention and asks for it how these wonderful little minds came up with the same solution as Jung.

Of course, adult responses may be more complex than a child. Israel is said to have wrestled all night with the angel and the thing broke his leg in the struggle. But the point here is to move forward with the dream image, to attend to it, to respond, to listen.... to begin to play. And it is surprising how things really begin to change for a person once they learn in the *dream* to begin confronting the evil threats and pursuers. One note of guidance. Jung was once doing some active imagination with a woman on a dream and she was being confronted by a lion. Jung asked her continue the dream in her imagination, go back to the image and play. She did so and said the lion turned into a flower. Jung asked her to immediately bring the lion back.... The point of image confrontation is not to gloss over the threat but come into a better relationship with it. True, we may have to cast spells and turn enemies into flowers momentarily to protect ourselves from the threat, but this is not the same as staying with the image and the tension until something new and creative happens.

Exercise: Stick with the Image: Pick a really annoying or uncomfortable dream image after awakening and choose to keep it with you during the day. Try to stay as close as possible to the feeling tone, the icky , uncomfortable part of the dream. What parts of your body does the image linger most strongly? You don't want to analyze it too much, just attend to it as if it were a sick child you are attending. Imagine that you are going to carry this image around with you in your pocket during the day. Try to bring the image out whenever possible: coffee breaks, walking to the car, on the bus, in the bathroom, while cooking dinner. Watch your own reactions and feelings and thoughts to the image, but again, don't over analyze it, just stay with it, and notice what comes up for you. At the end of the day make some notes about your feelings about the image, how your day was or wasn't different, if anything new came up for you. end exercise.

For most people, the changes are very slow and subtle in this exercise. But many feel a movement from an all-out desire to just get rid of the feelings (or complaints about how boring the exercise is ? an interesting 20th century emotional fear defense) to an unexplainable empathy and affection for the image, even though it basically remains an icky image.


Shadow work is the work of a lifetime. We don't get rid of our Shadow by doing Shadow work (though it will shift and change). Develop one side and another will slip into being unused and underdeveloped. To accept and value one thing means another will seem unappealing. What can we do? If Jung is correct about our dreams balancing our ego, and our path is one of wholeness and individuation, we watch our dreams, that's what we do. The dream itself forms a Shadow for our society. Notice how in popular culture the dream and the Shadow are both considered something morally inferior (rare is it that the ethics of a dream are taken by people as superior to dayworld judgements). Both are something we want to be rid of (as a culture, our parents tell us it was "just a dream" and we should focus on the daytime tasks at hand). Both are intrusive ? they happen *to* us. It's only recently that lucid dreaming has come into the public consciousness. For the most part, we are the passive recipients of dreams (and inferior parts of our self ? we don't *choose* to have people get under our skin!).

Besides the personal Shadow, there is the collective Shadow, who shows up in stories as Evil Itself, the Devil, and the Enemy. Although mythic heroes engage and take on these monsters and exemplify various historical paths we can take as individuals, we cannot take on the Collective Shadow by our own. We do our part by dealing with our personal Shadows, but its an egotistic and inflated person that thinks they can take on a Collective Shadow. It would be like an individual trying to solve the problem on his/her own of atomic weapons. And we see what happens to these individuals in mythic characters like Captain Nemo in _Twenty thousand Leagues under the Sea_ or Ahab in _Moby Dick_. Because the approach to the personal Shadow can led us into "deeper waters", its often advised to have a personal therapist or be part of a larger community when doing this kind of work. Its still in question whether or not non-professional or peer groups can provide the kind of container to do deep shadow work. The Electric Dreams community has been exploring this since 1994 and the general feeling is that it can provide a container for the insight aspects of Shadow work, though it often lags on the emotional side. John Herbert's work on group dreamwork and computer mediated communications has provided some encouraging statistics and guidelines. Whether this work is really Jungian is a question beyond the scope of this essay. I am bringing it up just to say that at some point we *do* need to move our personal Shadowork to group Shadowork, and all forms of communication can be instrumental in this project. Note for example the work done by the Electric Dreams community during the Kosovo Crisis when we had Serbian members in the online dreamgroup. Some people left the group in protest, while others stayed and continued doing dreamwork with the "enemy" to the benefit of both sides.
(see http://www.dreamgate.com/dream/Serbia/

I would like to advise that anyone taking the path of self development and self discovery might examine the support system that is available to you. Grass root dream support groups and other support groups are now available all over the Americas and Europe. Ask the leaders about the ethics of the group. For a guide, I recommend using the Association for the Study of Dreams ethics guide for dreamwork:
http://www.asdreams.org/ethics/

While we might work with our personal and collective Shadows all our lives, we aren't *always* encountering the Shadow in dreams. Once we have a productive relationship with the Shadow and the unacceptable, a new guide emerges, that which we most desire. This area is even more dangerous than what we despise, yet can lead us to live a life of completeness and wholeness. However, this journey begins by not turning away from the unacceptable, by not tossing our dreams aside in the morning, by not averting our gaze from what our dreams present to us, from
learning to look at what we can absolutely not look at.

Bibliography & Special Bibliographies

(CW) = Jung, C. G. (1953) The Collected Works. Translated by R. C. F. Hull. Bollingen Series XX, vol.s 1?20, Princeton: Princeton University Press.

(MDR) = Jung, C. G. (1965). _Memories, Dreams and Reflections NewYork, NY: Vintage Books.

Campbell, Joseph (1959). _The Masks of God_. Vol 1?4, New York: Viking Press

Eliade, Mircea_A History of Religious Ideas_ Vol1?3, Chicago, IL: Universtiy of Chicago Press.

Guggenbuhl-Craig, Adolf. _(1978) Power in the helping Professions._ Zurich: Spring Publications.

Hall, James, A. (1983). Jungian Dream Interpretation: A handbook of Theory and Practice. Inner city Books: Toronto, Canada.

Jung , C. G. _ Aion_, CW 9, II, chap. 2 pp. 8?10.

________ . "Archetypes of the Collective Unconscious," CW 9, I pp. 3-41.

________. "The Problems of Modern psychotherapy," CW 16, pp. 53?75.

Von Franz, marie-Louise. (1971). "The Inferior Function". In von Franz, marie-Louise, and Hillman, James, Jung's topology. New York: Spring Publication.

von Franz, M?L. (1964) "The Realization of the Shadow" in C. G. Jung's _man and His Symbols_ . p 166-176. New York, NY: Doubleday

Whitmont, Edward, C. (1969). "The Shadow: Chapter 9 in _The Symbolic Quest_. Princeton, NJ :Princeton University Press.
PERSONA:
=========

Psychological Types, CW 6, esp, chapter 11, "Definitions," under "Soul (psyche, personality, persona, anima)" pp. 463?470.

SHADOW:
========

Jung , C. G. _ Aion_, CW 9, II, chap. 2 pp. 8?10.

________ . "Archetypes of the Collective Unconscious," CW 9, I pp. 3-41.

--------. "The Problems of Modern psychotherapy," CW 16, pp. 53?75.

Guggenbuhl-Craig, Adolf. _(1978) Power in the helping Professions._ Zurich: Spring Publications.

Von Franz, marie-Louise. (1971). "The Inferior Function". In von Franz, marie-Louise, and Hillman, James, Jung's topology. New York: Spring Publication.

von Franz, M-L. (1964) "The Realization of the Shadow" in C. G. Jung's _man and His Symbols_ . p 166-176. New York, NY: Doubleday

Whitmont, Edward, C. (1969). "The Shadow: Chapter 9 in _The Symbolic Quest_. Princeton, NJ :Princeton University Press.

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www.dreamgate.com/dream/resources/online97.htm



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The Mystery of Chance

Fuente:

http://www.strangemag.com/mysteryofchance.html

Información:

Mystery of Chance
The Mystery of Chance

by Peter A. Jordan



At some time or another it's happened to all of us. There's that certain number that pops up wherever you go. Hotel rooms, airline terminals, street addresses -- its haunting presence cannot be escaped. Or, you're in your car, absently humming a song. You turn on the radio. A sudden chill prickles your spine. That same song is now pouring from the speaker.

Coincidence, you tell yourself. Or is it?

For most mainstream scientists, experiences like this, however strange and recurrent, are nothing but lawful expressions of chance, a creation -- not of the divine or mystical -- but of simply that which is possible. Ignorance of natural law, they argue, causes us to fall prey to superstitious thinking, inventing supernatural causes where none exist. In fact, say these statistical law-abiding rationalists, the occasional manifestation of the rare and improbable in daily life is not only permissible, but inevitable.

Consider this: from a well-shuffled deck of fifty-two playing cards, the mathematical odds of dealing a hand of thirteen specified cards are about 635,000,000,000 to one. (This means that, in dealing the hand, there exist as many as 635,000,000,000 different hands that may possibly appear.) What statisticians tell us, though, is that these billions of hands are all equally likely to occur, and that one of them is absolutely certain to occur each time the hand is dealt. Thus, any hand that is dealt, including the most rare and improbable hand is, in terms of probability, merely one of a number of equally likely events, one of which was bound to happen.

Such sobering assurances don't necessarily satisfy everyone, however: many see coincidence as embedded in a higher, transcendental force, a cosmic "glue," as it were, which binds random events together in a meaningful and coherent pattern. The question has always been: could such a harmonizing principle actually exist? Or are skeptics right in regarding this as a product of wishful thinking, a consoling myth spawned by the intellectual discomfort and capriciousness of chance?

Mathematician Warren Weaver, in his book, Lady Luck: The Theory of Probability, recounts a fascinating tale of coincidence that stretches our traditional notions of chance to their breaking point. The story originally appeared in Life magazine. Weaver writes:

All fifteen members of a church choir in Beatrice, Nebraska, due at practice at 7:20, were late on the evening of March 1, 1950. The minister and his wife and daughter had one reason (his wife delayed to iron the daughter's dress) one girl waited to finish a geometry problem; one couldn't start her car; two lingered to hear the end of an especially exciting radio program; one mother and daughter were late because the mother had to call the daughter twice to wake her from a nap; and so on. The reasons seemed rather ordinary. But there were ten separate and quite unconnected reasons for the lateness of the fifteen persons. It was rather fortunate that none of the fifteen arrived on time at 7:20, for at 7:25 the church building was destroyed in an explosion. The members of the choir, Life reported, wondered if their delay was "an act of God."

Weaver calculates the staggering odds against chance for this uncanny event as about one chance in a million.

Coincidences such as these, some say, are almost too purposeful, too orderly, to be a product of random chance, which strains somewhat to accommodate them. But then how do we explain them?

Psychologist Carl Jung believed the traditional notions of causality were incapable of explaining some of the more improbable forms of coincidence. Where it is plain, felt Jung, that no causal connection can be demonstrated between two events, but where a meaningful relationship nevertheless exists between them, a wholly different type of principle is likely to be operating. Jung called this principle "synchronicity."

In The Structure and Dynamics of the Psyche, Jung describes how, during his research into the phenomenon of the collective unconscious, he began to observe coincidences that were connected in such a meaningful way that their occurrence seemed to defy the calculations of probability. He provided numerous examples culled from his own psychiatric case-studies, many now legendary.

A young woman I was treating had, at a critical moment, a dream in which she was given a golden scarab. While she was telling me his dream I sat with my back to the closed window. Suddenly I heard a noise behind me, like a gentle tapping. I turned round and saw a flying insect knocking against the window-pane from outside. I opened the window and caught the creature in the air as it flew in. It was the nearest analogy to the golden scarab that one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetoaia urata) which contrary to its usual habits had evidently felt an urge to get into a dark room at this particular moment. I must admit that nothing like it ever happened to me before or since, and that the dream of the patient has remained unique in my experience.

Who then, might we say, was responsible for the synchronous arrival of the beetle -- Jung or the patient? While on the surface reasonable, such a question presupposes a chain of causality Jung claimed was absent from such experience. As psychoanalyst Nandor Fodor has observed, the scarab, by Jung's view, had no determinable cause, but instead complemented the "impossibility" of the analysis. The disturbance also (as synchronicities often do) prefigured a profound transformation. For, as Fodor observes, Jung's patient had -- until the appearance of the beetle -- shown excessive rationality, remaining psychologically inaccessible. Once presented with the scarab, however, her demeanor improved and their sessions together grew more profitable.

Because Jung believed the phenomenon of synchronicity was primarily connected with psychic conditions, he felt that such couplings of inner (subjective) and outer (objective) reality evolved through the influence of the archetypes, patterns inherent in the human psyche and shared by all of mankind. These patterns, or "primordial images," as Jung sometimes refers to them, comprise man's collective unconscious, representing the dynamic source of all human confrontation with death, conflict, love, sex, rebirth and mystical experience. When an archetype is activated by an emotionally charged event (such as a tragedy), says Jung, other related events tend to draw near. In this way the archetypes become a doorway that provide us access to the experience of meaningful (and often insightful) coincidence.

Implicit in Jung's concept of synchronicity is the belief in the ultimate "oneness" of the universe. As Jung expressed it, such phenomenon betrays a "peculiar interdependence of objective elements among themselves as well as with the subjective (psychic) states of the observer or observers." Jung claimed to have found evidence of this interdependence, not only in his psychiatric studies, but in his research of esoteric practices as well. Of the I Ching, a Chinese method of divination which Jung regarded as the clearest expression of the synchronicity principle, he wrote: "The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events. What we call coincidence seems to be the chief concern of this peculiar mind, and what we worship as causality passes almost unnoticed...While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutest nonsensical detail, because all of the ingredients make up the observed moment."

Similarly, Jung discovered the synchronicity within the I Ching also extended to astrology. In a letter to Freud dated June 12, 1911, he wrote: "My evenings are taken up largely with astrology. I make horoscopic calculations in order to find a clue to the core of psychological truth. Some remarkable things have turned up which will certainly appear incredible to you...I dare say that we shall one day discover in astrology a good deal of knowledge that has been intuitively projected into the heavens."

Freud was alarmed by Jung's letter. Jung's interest in synchronicity and the paranormal rankled the strict materialist; he condemned Jung for wallowing in what he called the "black tide of the mud of occultism." Just two years earlier, during a visit to Freud in Vienna, Jung had attempted to defend his beliefs and sparked a heated debate. Freud's skepticism remained calcified as ever, causing him to dismiss Jung's paranormal leanings, "in terms of so shallow a positivism," recalls Jung, "that I had difficulty in checking the sharp retort on the tip of my tongue." A shocking synchronistic event followed. Jung writes in his memoirs:

While Freud was going on this way, I had a curious sensation. It was as if my diaphragm were made of iron and were becoming red-hot -- a glowing vault. And at that moment there was such a loud report in the bookcase, which stood right next to us, that we both started up in alarm, fearing the thing was going to topple over on us. I said to Freud: 'There, that is an example of a so-called catalytic exteriorization phenomenon.' 'Oh come,' he exclaimed. 'That is sheer bosh.' 'It is not,' I replied. 'You are mistaken, Herr Professor. And to prove my point I now predict that in a moment there will be another such loud report! 'Sure enough, no sooner had I said the words that the same detonation went off in the bookcase. To this day I do not know what gave me this certainty. But I knew beyond all doubt that the report would come again. Freud only stared aghast at me. I do not know what was in his mind, or what his look meant. In any case, this incident aroused his distrust of me, and I had the feeling that I had done something against him. I never afterward discussed the incident with him.

In formulating his synchronicity principle, Jung was influenced to a profound degree by the "new" physics of the twentieth century, which had begun to explore the possible role of consciousness in the physical world. "Physics," wrote Jung in 1946, "has demonstrated...that in the realm of atomic magnitudes objective reality presupposes an observer, and that only on this condition is a satisfactory scheme of explanation possible." "This means," he added, "that a subjective element attaches to the physicist's world picture, and secondly that a connection necessarily exists between the psyche to be explained and the objective space-time continuum." These discoveries not only helped loosen physics from the iron grip of its materialistic world-view, but confirmed what Jung recognized intuitively: that matter and consciousness -- far from operating independently of each other -- are, in fact, interconnected in an essential way, functioning as complementary aspects of a unified reality.

The belief -- suggested by quantum theory and by reports of synchronous events -- that matter and consciousness interpenetrate is, of course, far from new. What historian Arthur Koestler refers to as the capacity of the human psyche to "act as a cosmic resonator" faithfully echoes the thinking of Kepler and Pico. Leibnitz's "monad," a spiritual microcosm said to mirror the patterns of the universe, was based on the premise that individual and universe "imprint" each other, acting by virtue of a "pre-established harmony." And for Schopenhauer who, like Jung, questioned the exclusive status of causality, everything was "interrelated and mutually attuned."

Common among these various historical sources, as Koestler observes in his book, The Roots of Coincidence, is the presumption of a "fundamental unity of all things," which transcends mechanical causality, and which relates coincidence to the "universal scheme of things."

In exploring the parallels between modern science and the mystical concept of a universal scheme or oneness, Koestler compares the evolution of science during the past one-hundred-and-fifty years to a vast river system, in which each tributary is "swallowed up" by the mainstream, until all unified in a single river-delta. The science of electricity, he points out, merged, during the nineteenth century, with the science of magnetism. Electromagnetic waves were then discovered to be responsible for light, color, radiant heat and Hertzian waves, while chemistry was embraced by atomic physics. The control of the body by nerves and glands was linked to electrochemical processes, and atoms were broken down into the "building blocks" of protons, electrons and neutrons. Soon, however, even these fundamental parts were reduced by scientists to mere "parcels of compressed energy, packed and patterned according to certain mathematical formulae."

What all this reveals, then, is that there may be what Koestler refers to as "the universal hanging-together of things, their embeddedness in a universal matrix." Many ecologists already subscribe to this sense of interrelation in the world, what the ancients called the "sympathy" of life, and the numbers of scientists now converting to this world-view are beginning to multiply. Nobel Prize winner Ilya Prigione of the University of Texas at Austin is studying the "spontaneous formation of coherent structures," how chemical and other kinds of structures evolve patterns out of chaos. Karl Pribram, a neuroscientist at Stanford University, has proposed that the brain may be a type of "hologram," a pattern and frequency analyzer which creates "hard" reality by interpreting frequencies from a dimension beyond space and time. On the basis of such a model, the physical world "out there," is, in Pribram's words, "isomorphic with" -- that, the same as, the processes of the brain.

So, if the modern alliance evolving between quantum physicists, neuroscientists, parapsychologists and mystics is not just a short-fused phase in scientific understanding, a paradigm shift may well be imminent. We may soon not only embrace a new image of the universe as non-causal and "sympathetic," but uncover conclusive evidence that the universe functions not as some great machine, but as a great thought -- unifying matter, energy, and consciousness. Synchronous events, perhaps even the broader spectrum of paranormal phenomena, will be then liberated from the stigma of "occultism," and no longer seen as disturbing. At that point, our perceptions, and hence our world, will be changed forever.


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Jung: On The Shadow

Fuente:

http://psikoloji.fisek.com.tr/jung/shadow.htm

Información:

the shadow

Unfortunately there can be no doubt that man is, on the whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. If an inferiority is conscious, one always has a chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. But if it is repressed and isolated from consciousness, it never gets corrected.
"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.131
It is a frightening thought that man also has a shadow side to him, consisting not just of little weaknesses- and foibles, but of a positively demonic dynamism. The individual seldom knows anything of this; to him, as an individual, it is incredible that he should ever in any circumstances go beyond himself. But let these harmless creatures form a mass, and there emerges a raging monster; and each individual is only one tiny cell in the monster's body, so that for better or worse he must accompany it on its bloody rampages and even assist it to the utmost. Having a dark suspicion of these grim possibilities, man turns a blind eye to the shadow-side of human nature. Blindly he strives against the salutary dogma of original sin, which is yet so prodigiously true. Yes, he even hesitates to admit the conflict of which he is so painfully aware.
"On the Psychology of the Unconscious" (1912). In CW 7: Two Essays on Analytical Psychology. P.35
We know that the wildest and most moving dramas are played not in the theatre but in the hearts of ordinary men and women who pass by without exciting attention, and who betray to the world nothing of the conflicts that rage within them except possibly by a nervous breakdown. What is so difficult for the layman to grasp is the fact that in most cases the patients themselves have no suspicion whatever of the internecine war raging in their unconscious. If we remember that there are many people who understand nothing at all about themselves, we shall be less surprised at the realization that there are also people who are utterly unaware of their actual conflicts.
"New Paths in Psychology" (1912). In CW 7: Two Essays on Analytical Psychology. P.425
If you imagine someone who is brave enough to withdraw all his projections, then you get an individual who is conscious of a pretty thick shadow. Such a man has saddled himself with new problems and conflicts. He has become a serious problem to himself, as he is now unable to say that they do this or that, they are wrong, and they must be fought against. He lives in the "House of the Gathering." Such a man knows that whatever is wrong in the world is in himself, and if he only learns to deal with his own shadow he has done something real for the world. He has succeeded in shouldering at least an infinitesimal part of the gigantic, unsolved social problems of our day.
"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.140
There is a deep gulf between what a man is and what he represents, between what he is as an individual and what he is as a collective being. His function is developed at the expense of the individuality. Should he excel, he is merely identical with his collective function; but should he not, then, though he may be highly esteemed as a function in society, his individuality is wholly on the level of his inferior, undeveloped functions, and he is simply a barbarian, while in the former case he has happily deceived himself as to his actual barbarism.
Psychological Types (1921). CW 6: P.III
Taking it in its deepest sense, the shadow is the invisible saurian tail that man still drags behind him. Carefully amputated, it becomes the healing serpent of the mysteries. Only monkeys parade with it.
The Integration of the Personality. (1939).
How else could it have occurred to man to divide the cosmos, on the analogy of day and night, summer and winter, into a bright day-world and a dark night-world peopled with fabulous monsters, unless he had the prototype of such a division in himself, in the polarity between the conscious and the invisible and unknowable unconscious? Primitive man's perception of objects is conditioned only partly by the objective behaviour of the things themselves, whereas a much greater part is often played by intrapsychic facts which are not related to the external objects except by way of projection. This is due to the simple fact that the primitive has not yet experienced that ascetic discipline of mind known to us as the critique of knowledge. To him the world is a more or less fluid phenomenon within the stream of his own fantasy, where subject and object are undifferentiated and in a state of mutual interpenetration.
"Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part 1: The Archetypes and the Collective Unconscious. P. 187
We carry our past with us, to wit, the primitive and inferior man with his desires and emotions, and it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a neurosis, we invariably have to deal with a considerably intensified shadow. And if such a person wants to be cured it is necessary to find a way in which his conscious personality and his shadow can live together.
"Answer to Job" (1952). In CW 11: Psychology and Religion: West and East. P.12
The world is as it ever has been, but our consciousness undergoes peculiar changes. First, in remote times (which can still be observed among primitives living today), the main body of psychic life was apparently in human and in nonhuman Objects: it was projected, as we should say now. Consciousness can hardly exist in a state of complete projection. At most it would be a heap of emotions. Through the withdrawal of projections, conscious knowledge slowly developed. Science, curiously enough, began with the discovery of astronomical laws, and hence with the withdrawal, so to speak, of the most distant projections. This was the first stage in the despiritualization of the world. One step followed another: already in antiquity the gods were withdrawn from mountains and rivers, from trees and animals. Modern science has subtilized its projections to an almost unrecognizable degree, but our ordinary life still swarms with them. You can find them spread out in the newspapers, in books, rumours, and ordinary social gossip. All gaps in our actual knowledge are still filled out with projections. We are still so sure we know what other people think or what their true character is.
"Psychology and Religion" (1938) In CW II: Psychology and Religion: West and East. P. 140
When we must deal with problems, we instinctively resist trying the way that leads through obscurity and darkness. We wish to hear only of unequivocal results, and completely forget that these results can only be brought about when we have ventured into and emerged again from the darkness. But to penetrate the darkness we must summon all the powers of enlightenment that consciousness can offer.
"The Stages of Life" (1930). In CW 8: The Structure and Dynamics of the Psyche. P.752
Everything that man should, and yet cannot, be or do- be it in a positive or negative sense - lives on as a mythological figure and anticipation alongside his consciousness, either as a religious projection or-what is still more dangerous-as unconscious contents which then project themselves spontaneously into incongruous objects, e.g., hygienic and other "salvationist" doctrines or practices. All these are so many rationalized substitutes for mythology, and their unnaturalness does more harm than good.
"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the Collective Unconscious. P.287
The hero's main feat is to overcome the monster of darkness: it is the long-hoped-for and expected triumph of consciousness over the unconscious. The coming of consciousness was probably the most tremendous experience of primeval times, for with it a world came into being whose existence no one had suspected before. "And God said, 'Let there be light"' is the projection of that immemorial experience of the separation of consciousness from the unconscious.
"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the Collective Unconscious. P.284
The symbol is a living body, corpus et anima; hence the "child" is such an apt formula for the symbol. The uniqueness of the psyche can never enter wholly into reality, it can only be realized approximately, though it still remains the absolute basis of all consciousness. The deeper "layers" of the psyche lose their individual uniqueness as they retreat farther and farther into darkness. "Lower down," that is to say as they approach the autonomous functional systems, they become increasingly collective until they are universalized and extinguished in the body's materiality, i.e., in chemical substances. The body's carbon is simply carbon. Hence "at bottom" the psyche is simply "world." In this sense I hold Kerenyi to be absolutely right when he says that in the symbol the world itself is speaking. The more archaic and "deeper," that is the more physiological, the symbol is, the more collective and universal, the more "material" it is. The more abstract, differentiated, and sp eci 'fie it is, and the more its nature approximates to conscious uniqueness and individuality, the more it sloughs off its universal character. Having finally attained full consciousness, it runs the risk of becoming a mere allegory which nowhere oversteps the bounds of conscious comprehension, and is then exposed to all sorts of attempts at rationalistic and therefore inadequate explanation.
"The Psychology of the Child Archetype" (1940). In CW 9, Part I: The Archetypes and the Collective Unconscious. P.291
The masculinity of the woman and the femininity of the man are inferior, and it is regrettable that the full value of their personalities should be contaminated by something that is less valuable. On the other hand, the shadow belongs to the wholeness of the personality: the strong man must somewhere be weak, somewhere the clever man must be stupid, otherwise he is too good to be true and falls back on pose and bluff. Is it not an old truth that woman loves the weaknesses of the strong man more than his strength, and the stupidity of the clever man more than his cleverness ?
Die Anima als Schicksalsproblem des Mannes (1963) Foreward by C.G. Jung. In CW 18 261
To remain a child too long is childish, but it is just as childish to move away and then assume that childhood no longer exists because we do not see it. But if we return to the "children's land" we succumb to the fear of becoming childish, because we do not understand that everything of psychic origin has a double face. One face looks forward, the other back. It is ambivalent and therefore symbolic, like all living reality.
Psychology and Alchemy (1944). CW 12. P.74
No, the demons are not banished; that is a difficult task that still lies ahead. Now that the angel of history has abandoned the Germans,* the demons will seek a new victim. And that won't be difficult. Every man who loses his shadow, every nation that falls into self-righteousness, is their prey.... We should not forget that exactly the same fatal tendency to collectivization is present in the victorious nations as in the Germans, that they can just as suddenly become a victim of the demonic powers.
"The Postwar Psychic Problems of the Germans" (1945)
*Written I945.
Just as we tend to assume that the world is as we see it, we naively suppose that people are as we imagine them to be. In this latter case, unfortunately, there is no scientific test that would prove the discrepancy between perception and reality. Although the possibility of gross deception is infinitely greater here than in our perception of the physical world, we still go on naively projecting our own psychology into our fellow human beings. In this way everyone creates for himself a series of more or less imaginary relationships based essentially on projection.
"General Aspects of Dream Psychology" (1916). In CW 8: The Structure and Dynamics of the Psyche. P.507
The change of character brought about by the uprush of collective forces is amazing. A gentle and reasonable being can be transformed into a maniac or a savage beast. One is always inclined to lay the blame on external circumstances, but nothing could explode in us if it had not been there. As a matter of fact, we are constantly living on the edge of a volcano, and there is, so far as we know, no way of protecting ourselves from a possible outburst that will destroy everybody within reach. It is certainly a good thing to preach reason and common sense, but what if you have a lunatic asylum for an audience or a crowd in a collective frenzy? There is not much difference between them because the madman and the mob are both moved by impersonal, overwhelming forces.
"Psychology and Religion" (1938). In CW 11: Psychology and Religion: West and East. P.25
It is the face of our own shadow that glowers at us across the Iron Curtain.
Man and His Symbols. In CW 18: P.85
Whenever contents of the collective unconscious become activated, they have a disturbing effect on the conscious mind, and contusion ensues. If the activation is due to the collapse of the individual's hopes and expectations, there is a danger that the collective unconscious may take the place of reality. This state would be pathological. If, on the other hand, the activation is the result of psychological processes in the unconscious of the people, the individual may feel threatened or at any rate disoriented, but the resultant state is not pathological, at least so far as the individual is concerned. Nevertheless, the mental state of the people as a whole might well be compared to a psychosis.
"The Psychological Foundation for the Belief in Spirits (1920). In CW 8: The Structure and Dynamics of the Psyche. P.595
The individual ego could be conceived as the commander of a small army in the struggle with his environments war not infrequently on two fronts, before him the struggle for existence, in the rear the struggle against his own rebellious instinctual nature. Even to those of us who are not pessimists our existence feels more like a struggle than anything else. The state of peace is a desideratum, and when a man has found peace with himself and the world it is indeed a noteworthy event.
"Analytical Psychology and Weltanschauung" (1928) In CW 8: The Structure and Dynamics of the Psyche. P.693
If a man is endowed with an ethical sense and is convinced of the sanctity of ethical values, he is on the surest road to a conflict of duty. And although this looks desperately like a moral catastrophe, it alone makes possible a higher differentiation of ethics and a broadening of consciousness. A conflict of duty forces us to examine our conscience and thereby to discover the shadow.
Depth Psychology and a New Ethic. (1949). In CW 18. P.17
The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge.
Aion (1951). CW 9, Part II: P.14
To confront a person with his shadow is to show him his own light. Once one has experienced a few times what it is like to stand judgingly between the opposites, one begins to understand what is meant by the self. Anyone who perceives his shadow and his light simultaneously sees himself from two sides and thus gets in the middle.
"Good and Evil in Analytical Psychology" (1959). In CW 10. Civilization in Transition. P.872
Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious.
"The Philosophical Tree" (1945). In CW 13: Alchemical Studies. P.335
A man who is unconscious of himself acts in a blind, instinctive way and is in addition fooled by all the illusions that arise when he sees everything that he is not conscious of in himself coming to meet him from outside as projections upon his neighbour.
"The Philosophical Tree" (1945). In CW 13: Alchemical Studies. P.335
Projections change the world into the replica of one's own unknown face.
Aion (1955). CW 14: P.17
The "other" may be just as one-sided in one way as the ego is in another. And yet the conflict between them may give rise to truth and meaning-but only if the ego is willing to grant the other its rightful personality.
"Concerning Rebirth" (1940) In CW 9, Part I: The Archetypes of the Collective Unconscious. P.237
Good does not become better by being exaggerated, but worse, and a small evil becomes a big one through being disregarded and repressed. The shadow is very much a part of human nature, and it is only at night that no shadows exist.
"A Psychological Approach to the Dogma of the Trinity" (1942) In CW 11: Psychology and Religion: West and East. P.286
We know that the wildest and most moving dramas are played not in the theatre but in the hearts of ordinary men and women who pass by without exciting attention, and who betray to the world nothing of the conflicts that rage within them except possibly by a nervous breakdown. What is so difficult for the layman to grasp is the fact that in most cases the patients themselves have no suspicion whatever of the internecine war raging in their unconscious. If we remember that there are many people who understand nothing at all about themselves, we shall be less surprised at the realization that there are also people who are utterly unaware of their actual conflicts.
"New Paths in Psychology" (1912). In CW 7: Two Essays on Analytical Psychology. P.425
In reality, the acceptance of the shadow-side of human nature verges on the impossible. Consider for a moment what it means to grant the right of existence to what is unreasonable, senseless, and evil! Yet it is just this that the modern man insists upon. He wants to live with every side of himself-to know what he is. That is why he casts history aside. He wants to break with tradition so that he can experiment with his life and determine what value and meaning things have in themselves, apart from traditional resuppositions.
"Psychotherapist or the Clergy" (1932). In CW 11: Psychology and Religion: West and East. P.528