carl-jung

“Death as Transformation: Carl Gustav Jung’s View on Mortality on His 65th Anniversary’

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Today, I need to write a second post to celebrate Carl Jung’s sixty-fifth anniversary, and I just couldn’t let it pass!
Carl Jung viewed death as a meaningful transition, emphasising its psychological significance in the acceptance of mortality. He saw it not merely as an end but as a vital part of the individuation process and a profound mystery inviting reflection, highlighting its spiritual dimension.

Jung believed that humans inherently recognise their mortality, which profoundly shapes the unconscious mind. He suggested that our perspectives on death shape our fears, values, creativity, and sense of purpose. Denying or repressing death can lead to psychological difficulties, whereas accepting it fosters growth and wisdom. Jung viewed death not only as a physical event but also as symbolic. Drawing on myth and religion, he noted that many cultures regard death as a transition to another state. These archetypal images reflect the collective unconscious. He believed that, like birth, death can be a form of transformation—a return to the greater whole from which life originates.
In his later works, Jung emphasised the importance of mentally and spiritually preparing for death. He encouraged individuals to confront their mortality openly and reflectively, believing this approach could foster a deeper, more meaningful existence. Jung’s perspective on death was neither overly pessimistic nor escapist; instead, he regarded it as a profound mystery and a crucial part of human life, encouraging contemplation and acceptance.

Here is a letter Jug wrote to an unknown woman during his final days, in response to her question about how he expressed his thoughts on death. I am sharing this letter with you, sourced from a post by my friend Lewis Lafontaine, with many thanks.

Carl Jung on Life after Death

Letters of C. G. Jung: Volume 2, 1951-1961

Dear Frau N., 30 May 1960

My old age and the need for rest make me fight shy of too many visitors, so I have to confine myself as far as possible to written answers.
I can answer your question about life after death just as well by letter as by word of mouth.
Actually, this question exceeds the capacity of the human mind, which cannot assert anything beyond itself.
Furthermore, all scientific statements are merely probable.
So we can only ask: Is there a probability of life after death?
The point is that, like all our concepts, time and space are not axiomatic but are statistical truths.
This is proved by the fact that the psyche does not fit entirely into these categories.
It is capable of telepathic and precognitive perceptions.
To that extent, it exists in a continuum outside time and space.
We may therefore expect post-mortem phenomena to occur, which must be regarded as authentic.
Nothing can be ascertained about existence outside time.
The comparative rarity of such phenomena suggests at all events that the forms of existence inside and outside time are so sharply divided that crossing this boundary presents the greatest difficulties.
But this does not exclude the possibility that there is an existence outside time which runs parallel with existence inside time.
Yes, we ourselves may simultaneously exist in both worlds, and occasionally we do have intimations of a twofold existence.
But what is outside time is, according to our understanding, outside change.
It possesses relative eternity.
Perhaps you know my essay “The Soul and Death .”
For its scientific foundation, I would draw your attention to my “Synchronicity: An Acausal Connecting Principle,” in Jung and Pauli, The Interpretation of Nature and the Psyche. Psychology.
These are my essential thoughts, and I would not express them otherwise in a talk with you.

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. II, Page 561.

Via Carl Jung Depth Psychology

Carl Jung And Synchronicity…

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Or in the Search for the Meaning of Coincidences. “Might we be living in our archetypal parallel world, simultaneously?”

Synchronicity Forest Nymph Goddess Psychedelic Canvas Poster by Emily Balivet

Today, I am pausing my series on Dr Freud’s works to share something from Dr Jung—specifically, on the intriguing topic of synchronicity. It is indeed a delicate subject, perhaps even a phenomenon, though it is very profound and insightful. While the topic may seem complex, everyone has likely experienced it at some point. I will do my best to explain it as simply as I can.

>>Sadly, “Synchronicity” is all too often tossed about describing events which do not adhere to the synchronistic events as used within Depth Psychology.<<

“How are we to recognise acausal combinations of events, since it is obviously impossible to examine all chance happenings for their causality? The answer to this is that acausal events may be expected most readily where, on closer reflection, a causal connection appears to be inconceivable. It is impossible, with our present resources, to explain ESP [extrasensory perception], or the fact of meaningful coincidence, as a phenomenon of energy. This makes an end to the causal explanation as well, for “effect” cannot be understood as anything other than a phenomenon of energy. Therefore, it cannot be a question of cause and effect, but of a falling together in time, a kind of simultaneity. Because of this quality of simultaneity, I have picked on the term “synchronicity” to designate a hypothetical factor equal in rank to causality as a principle of explanation.
~Carl Jung, Synchronicity: An Acausal Connecting Principle, 1960, extracted from CW 8.”

Synchronicity: A phenomenon where an event in the outside world coincides meaningfully with a psychological state of mind.

“Synchronicity . . . consists of two factors: a) An unconscious image comes into consciousness either directly (i.e., literally) or indirectly (symbolised or suggested) in the form of a dream, idea, or premonition. b) An objective situation coincides with this content. The one is as puzzling as the other. ~ “Synchronicity: An Acausal Connecting Principle,” ibid., par. 858.“

Sometimes, life’s events feel more than mere chance; they are difficult to explain and hold significance only for those experiencing them. These coincidences are often overlooked, dismissed as oddities. Carl Jung coined the term ‘Synchronicity’ to describe events that occur without causal links but seem connected through our thoughts and feelings. Drawing inspiration from Chinese texts like the I Ching, Jung sought to explain such phenomena scientifically, bridging inner experiences and external reality. For instance, selecting a TV show and then encountering a character with similar struggles illustrates synchronicity. In Eastern cultures, such moments are seen as divine messages; in Western societies, they tend to be viewed sceptically, regarded as simple coincidences.

In his book ‘Synchronicity: An Acausal Connecting Principle’, Jung emphasises that he does not dismiss chance, suggesting that the improbable could just be unlikely events without any intent or significance. However, when coincidences accumulate, it becomes tempting to believe that a different explanation might be at play. As Jung states,

“What I found were ‘ coincidences’ connected so meaningfully that their ‘chance’ concurrence would represent a degree of improbability that would have to be expressed by an astronomical figure.”
~Carl Jung, Synchronicity: An Acausal Connecting Principle, Page 21.

Carl Jung Depth Psychology

Jung recounts the case of a young woman who was ‘psychologically inaccessible’—so rational and logical that she couldn’t express her emotions, having sealed herself off with her intellect and appearing cold and distant. She recounted a dream of receiving a golden scarab beetle, and as she spoke, Jung heard a tapping at the window. He opened it and caught a large flying insect, which proved to be a greenish-golden scarab beetle similar to the one in her dream. He then handed it to her and said, “Here is your scarab.”

Jung describes this synchronistic event as having ‘punctured the desired hole’ in her rational mindset, breaking her resistance and allowing him to work successfully with her. Her firm beliefs about reality made her resistant to influence unless confronted with an extraordinary paranormal occurrence. This incident dismantled her mental defence, leading to a sudden change in attitude and psychic renewal. Although her transformation likely began earlier, this event marked the breakthrough. Her dream featuring the scarab symbolised rebirth and transformation—central themes in Egyptian mythology. Jung observed that dream symbols are often connected to psychic events, and understanding these ‘symbolic parallels’ involves exploring the collective unconscious.

Synchronicity extends beyond assigning subjective meaning to unlikely events; it suggests these events hold inherent significance, indicating a link between the physical and psychic domains. Rooted in metaphysics, it points to a deeper, unseen order in the universe. Synchronicity involves engaging with the spiritual and the mysterious, challenging the scientific worldview, and offering an alternative to rational religion. While modern views regard such events as mere coincidences, traditional cultures interpret them as acts of spirits—gods transforming or mediators connecting us to unseen worlds. Spirits communicate through symbols and archetypes from the collective unconscious, with dreams considered messages from gods guiding us during sleep. Western culture, however, often dismisses wonder as superstition, prioritising logic and reason.

Jung advises us to avoid superstition by not interpreting chance events as acts of the gods. Instead, we should see coincidences as insights into ourselves and our surroundings. Synchronicities lead us inward, uncovering hidden aspects or opportunities that foster growth. By being attentive, we can use these signs to guide our lives positively rather than passively letting events shape us. The key question is not what causes a coincidence, but what message it offers. For example, dreaming of an old friend and then encountering them might suggest reconnecting or learning from their qualities. These symbols point to neglected or undeveloped parts of ourselves. Recognising that events serve a purpose helps us understand their connection to our lives, how they support us, and what they teach.

In this video, Marie-Louise von Franz explores Jung’s concept of synchronicity, describing acausal order and meaningful coincidences, illustrated by examples such as mistaken dress after death, telepathic dreams, and birth. She cautions against primitive magical thinking, draws on physics analogies such as singularities, and emphasises human freedom within archetypal patterns.

The second part features Jung’s 1960 letter on the psychic connection known as synchronicity, which involves archetypes, emotions, and unconscious processes in paranormal experiences such as telepathy, precognition, and psychokinesis. He reflects on scientific challenges and on links to human instinct, myth, and spirituality.
This letter is from C.G. Jung Letters, Volume 2 (1951-1961). Jung’s voice is created.

Heartfelt thanks for stopping by. Take care, everyone! 🙏💖

There is always a Beginning to Grasp the Whole! P 2

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Pang Torsuwan. The Play. 2021

Let’s move on to the next section, which examines the link between dreams and wakefulness. Dr Freud’s effort to study the history of dreams is noteworthy, and naturally, Dr Jung held Freud’s contributions in high regard.

In Carl Jung, CW 5, Para 1, we read:
Anyone who can read Freud’s Interpretation of Dreams without being outraged by the novelty and seemingly unjustified boldness of his procedure, and without waxing morally indignant over the stark nakedness of his dream-interpretations, but can let this extraordinary book work upon his imagination calmly and without prejudice, will not fail to be deeply impressed at that point where Freud reminds us that an individual conflict, which he calls the incest fantasy, lies at the root of that monumental drama of the ancient world, the Oedipus legend.
The impression made by this simple remark may be likened to the uncanny feeling which would steal over us if, amid the noise and bustle of a modern city street, we were suddenly to come upon an ancient relic—perhaps upon the Corinthian capital of a long-since walled-up column, or upon the fragment of an inscription. And yet, but a moment before, we were utterly immersed in the hectic, fleeting life of the present; in the very next moment, however, something profoundly distant and alien flashes before us, directing our gaze toward a different order of things. We turn away from the vast confusion of the present to glimpse the higher continuity of history.

(My thanks go to Lewis Lafontaine.)

Freud and Jung in the USA, 1909. US psychologist G. Stanley Hall (1846-1924, lower centre) was the president of Clark University, Worcester, Massachusetts, USA. Hall had invited Austrian psychologist Sigmund Freud (1856-1939, lower left) and Swiss psychologist Carl Jung (1875-1961, lower right) to give lectures at a 20th anniversary celebration in September 1909. Freud, on his only visit to the USA, gave five lectures on psychoanalysis. He and Jung, both then relatively unknown, were also awarded honorary degrees. Behind them are those who helped promote Freud’s theories (left to right): Austrian psychiatrist Abraham Brill, British psychoanalyst Ernest Jones and Hungarian psychoanalyst Sandor Ferenczi. Freud and Jung were key figures in the development of two major schools of psychology (Freudian and Jungian).
Credit: LIBRARY OF CONGRESS / SCIENCE PHOTO LIBRARY

I’ll begin with a few sentences from the earlier post; may the thread make it easier to get to the topic. Of course, you can find the previous post here.

The relationship between dreams and waking life (Beziehung des Traumes zum Wachleben)


…However, the vast majority of authors have held the opposite view on the relationship between dreams and waking life. For example, Haffner (p. 19) states: “First of all, dreams continue waking life. Our dreams always connect to the ideas that were present in our consciousness shortly beforehand. Close observation will almost always find a thread in which the dream linked to the experiences of the previous day.” Weygandt (p. 6) directly contradicts Burdach’s assertion quoted above, “for it can often be observed, apparently in the vast majority of dreams, that they lead us right back into ordinary life, instead of freeing us from it.” Maury (Le sommeil et les rêves, p. 56) states in a concise formula: “nous rêvons de ce que nous avons vu, dit, desiré ou fait”; Jessen, in his psychology published in 1855 (p. 530), elaborates somewhat more: “More or less, the content of dreams is always determined by the individual personality, by age, gender, social class, level of education, accustomed way of life, and by the events and experiences of the entire life to date.”
The ancients thought no differently about the dependence of dream content on life. I quote from Radestock (p. 139): When Xerxes, before he campaigned against Greece, was distracted from his decision by good advice but repeatedly spurred on by dreams, the ancient, rational Persian dream interpreter, Artabanus, aptly remarked to him that dream images usually contained what a person already thinks while awake.

In Lucretius’ didactic poem, De rerum natura, we find (IV, v. 959) the following passage:

»Et quo quisque fere studio devinctus adhaeret,
aut quibus in rebus multum sumus ante morati
atque in ea ratione fuit contenta magis mens,
in somnis eadem plerumque videmur obire;
causidici causas agere et componere leges,
induperatores pugnare ac proelia obire, … etc. etc. « “And to which almost everyone adheres, bound by their passion,
or to which things we have previously spent a lot
and in which the mind was more content,
We often seem to do the same in dreams;
lawyers argue cases and draft laws,
induperators fight and fight battles, … etc., etc.”

Cicero (De Divinatione II) says very similarly, as does Maury much later: »Maximeque reliquiae earum rerum moventur in animis et agitantur, de quibus vigilantes aut cogitavimus aut egimus.« “The greatest relics of those things move in the minds and are agitated, of which we have either thought or acted vigilantly.”

The contradiction between these two views regarding the relationship between dream-life and waking-life appears, indeed, irresolvable. It is therefore fitting to recall the account given by F. W. Hildebrandt (1875), who suggests that the distinctive characteristics of the dream cannot, in fact, be described in any other way than through a “series of contrasts which seemingly culminate in contradictions” (p. 8). “The first of these contrasts is constituted, on the one hand, by the strict detachment—or self-contained isolation—of the dream from real and true life, and on the other, by the constant encroachment of the one upon the other, the constant dependence of the one upon the other. — The dream is something entirely distinct from the reality experienced while awake—one might say a mode of existence hermetically sealed within itself, separated from real life by an unbridgeable chasm. It detaches us from reality, extinguishes within us all normal memory of it, and transports us into a different world and into an entirely different life-story—one which, fundamentally, has nothing whatsoever to do with our actual life…” Hildebrandt then elaborates on how, with the onset of sleep, our entire being—along with all its modes of existence—vanishes “as if behind an invisible trapdoor.” One might, for instance, undertake a sea voyage in a dream to St. Helena, there to offer the imprisoned Napoleon some exquisite Moselle wine. One is received by the ex-emperor with the utmost graciousness and almost regrets seeing this fascinating illusion shattered by the act of waking. Yet now, one compares this dream-situation with reality. One has never been a wine merchant, nor has one ever harboured the desire to become one. One has never undertaken a sea voyage—and St. Helena would be the very last place one would choose as a destination for such a journey. As for Napoleon, one harbours absolutely no sympathetic sentiments toward him, but rather a fierce, patriotic hatred. And to top it all off, the dreamer was not yet even among the living when Napoleon died on the island; establishing a personal connection with him lay entirely outside the realm of possibility. Thus, the dream experience appears as something alien, interpolated between two phases of life that fit together perfectly and seamlessly flow into one another.

“And yet,” Hildebrandt continues, “the apparent opposite is just as true and correct. I mean to say that, alongside this self-containment and seclusion, the most intimate relationship and connection go hand in hand. We may go so far as to say: Whatever the dream may offer, it draws its material from reality and from the mental life that unfolds within that reality. … No matter how strangely it may play with this material, it can, in truth, never truly break free from the real world; and its most sublime creations, no less than its most grotesque, must always borrow their raw substance from that which has either appeared before our eyes in the world of the senses, or has somehow already found a place in the train of our waking thoughts—in other words, from that which we have already experienced, whether outwardly or inwardly.”

Next time, we’ll explore memory in dreams. Take care! 🙏💖

There is always a Beginning to Grasp the Whole! P. 1

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One day, as I browsed my bookshelf, a heavy volume suddenly fell into my hands — it was the Collected Works (die Gesammelten Werke) of Sigmund Freud, a book I had almost forgotten. I had read some of Freud’s writings, especially during my time in Iran, but later I became deeply engaged with Jung’s work. When I opened the book, it felt as though a whisper told me that this was the foundation — something I hadn’t known before. I started reading, and it turned out to be completely true!

Sigmund Freud was an Austrian neurologist, the founder of psychoanalysis, and a pioneer in exploring the hidden aspects of the human mind, particularly the unconscious. He developed a clinical method to assess and treat psychological conflicts arising from inner struggles through patient-analyst dialogue, along with a unique theory of mind and human agency grounded in this approach.

I reached a point where understanding Sigmund Freud and his work would enhance our grasp of Carl Gustav Jung. Freud acts as the key unlocking the door into the unconscious, while Jung is the train guiding us through the hidden depths of our souls!

Therefore, I decided to translate and share his insights on communicating knowledge and experience, beginning with dreams and dream interpretation: The scientific literature on dream issues (Die wissenschaftliche Literatur der Traumprobleme). I will start with his scientific explanation—(a brief summary, of course, to keep it concise)—to help it be better understood.

The scientific literature on dream problems

In the following pages, I will show that a psychological technique exists for interpreting dreams, revealing each as a meaningful psychic construct linked to waking life. I will explain the processes behind dream strangeness and draw conclusions about the psychic forces involved. My presentation concludes by linking the problem of dreaming to broader issues that require other sources. I begin with a review of past research and current understanding, noting that little progress has been made despite centuries of effort. The existing literature offers insight and interesting material, but few definitive answers about dreams. Even educated laypeople have limited knowledge.

The first work to treat dreams as a psychological object is Aristotle’s On Dreams and Their Interpretation. He states that dreams are of a demonic, not divine, nature, but can reveal profound meanings if correctly interpreted. Aristotle notes characteristics such as dreams reinterpreting minor stimuli as large ones, suggesting they might show early signs of bodily changes unnoticed during the day. Due to limited knowledge, I haven’t deepened my understanding of his treatise. Before Aristotle, the ancients saw dreams as divine inspiration, distinguishing true dreams that warn or foretell from false, deceptive ones meant to mislead or harm. This view aligned with their worldview, projecting internal reality onto the external world. They believed dreams came from another world and considered their supernatural origin plausible, a view still held by some today, including mystical writers and certain philosophers such as Schellingians. The debate over dreams’ divinatory power continues, as scientific explanations remain insufficient to account for all dream phenomena.

Writing a history of our understanding of dream problems is difficult because, despite its value in certain areas, no clear progress is visible. No foundational results exist for future researchers to build on; instead, each author starts anew, as if from scratch. If I followed a chronological account of authors’ views, I couldn’t provide a clear overview of current dream knowledge. Thus, I structured the discussion by topic, citing the relevant literature to each dream problem.

Since I haven’t covered all scattered and extensive literature, I ask readers to be modest, assuming no fundamental facts or significant aspects are lost.

Until recently, most authors treated sleep and dreams together, often including analogous states like hallucinations or visions. Recently, work has focused more narrowly on specific questions within dream life. This shift reflects a belief that clear understanding and consensus require detailed investigations. I offer only such psychological investigation here, excluding sleep, which is mainly physiological, though sleep-related changes in mental function are acknowledged.

Freud (assuming these are his words) highlights that psychoanalysis and psychotherapy aim to uncover repressed, unconscious memories and create a supportive environment where these ‘traumas’ can be expressed through language and contact. Whether he explicitly said these words is irrelevant, as his writings demonstrate that he held these beliefs.

The scientific interest in dream phenomena prompts several overlapping questions:

The relationship between dreams and waking life (Beziehung des Traumes zum Wachleben)

The naive judgement of the awakened person assumes that the dream—if it does not originate in another world—has at least transported the sleeper to one. The old physiologist Burdach, to whom we owe a careful and subtle description of dream phenomena, expressed this conviction in a much-noted sentence (p. 474): “…the life of the day, with its efforts and pleasures, its joys and sorrows, is never repeated; rather, the dream aims to free us from them. Even if our whole soul has been filled with an object, if deep pain has torn our inner being, or a task has consumed all our mental power, the dream either gives us something entirely alien, or it takes only individual elements from reality for its combinations, or it merely adopts the tone of our mood and symbolises reality.”

L. Strümpell expresses a similar sentiment in his rightly acclaimed study of the nature and origin of dreams (p. 16): “Whoever dreams is turned away from the world of waking consciousness”… (p. 17): “In dreams, the memory of the ordered content of waking consciousness and its normal behaviour is almost entirely lost…” (p. 19): “The almost memoryless isolation of the soul in dreams from the regular content and course of waking life…”

However, the vast majority of authors have held the opposite view on the relationship between dreams and waking life. For example, Haffner (p. 19) states: “First of all, dreams continue waking life. Our dreams always connect to the ideas that were present in our consciousness shortly beforehand. Close observation will almost always find a thread in which the dream linked to the experiences of the previous day.” Weygandt (p. 6) directly contradicts Burdach’s assertion quoted above, “for it can often be observed, apparently in the vast majority of dreams, that they lead us right back into ordinary life, instead of freeing us from it.” Maury (Le sommeil et les rêves, p. 56) states in a concise formula: “nous rêvons de ce que nous avons vu, dit, desiré ou fait”(We dream of what we have seen, said, desired, or done.); Jessen, in his psychology published in 1855 (p. 530), elaborates somewhat more: “More or less, the content of dreams is always determined by the individual personality, by age, gender, social class, level of education, accustomed way of life, and by the events and experiences of the entire life to date.”

To be continued! 🙏💖

Human Values are not Rooted in the Possession of Power!

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I am writing another post on politics because I believe it is a relevant issue in our current lives and a crucial concept for shaping society in the best way for everyone. This time, I selected a section from Plato’s book, The Republic, to learn from and reflect on what it should or wishes to be, as I consider it timeless. It explores how Plato analyses the motivations for seeking power, the risks of selfish ambition, and his concept of philosopher-kings who govern out of duty and virtue instead of personal gain. The essay emphasises Plato’s view that genuine political authority should prioritise justice and the common good over individual interests.

Carl Jung interpreted Plato’s politics, especially in The Republic, not as literal plans but as symbols of the collective unconscious. He regarded Plato’s “Forms” as psychic archetypes, with the “ideal state” shaping human qualities such as vision, wisdom, and power in the external world. Jung believed these political ideas originated from the “collective unconscious,” where perfect Forms such as justice exist. He also saw the ideal state as a psychological model, with the philosopher-king symbolising the self and social classes representing parts of the soul. By viewing Platonism as psychology, Jung considered himself a successor to Plato, identifying the “Forms” as archetypal patterns within the psyche. Additionally, he saw the “Cave” allegory as a way to convey deep psychological truths that are otherwise hard to express.

Carl Jung Depth Psychology

Plato’s Republic is a foundational text of Western philosophy, exploring justice, the ideal state, and political power. The dialogue examines what motivates individuals to seek power and how societal structures can corrupt or uplift those in authority. Plato, through Socrates, argues that the desire for power is often driven by basic urges—such as ambition, greed, and personal gain. However, he maintains that true power should serve the common good rather than personal interests. The philosopher-kings in Plato’s city are chosen for wisdom, virtue, and reluctance to rule, not for a craving for power. Plato believes the best rulers govern out of duty and justice, and warns against unchecked power, which can lead to tyranny. He emphasises education and virtue, claiming that only those who transcend personal desires are fit to hold power responsibly. Ultimately, the Republic views power as a moral duty, not an end in itself, aimed at justice and societal harmony. It urges reconsideration of who should rule, emphasising leadership for the greater good rather than personal gain.
Yet recently, it seems we have strayed from this goal!

The Pursuit of Political Authority in Plato’s Republic.

These passages from Plato’s Republic, spoken by Socrates, contend that the main goal of a craft—such as medicine or architecture—is to serve its subject, not the craftsman. Income (pay) comes from a separate, related “fee-earning art,” rather than the craft itself. [Thrasymachus was a Chalcedonian (from Chalcedon on the Bosphorus, near Byzantium), active around 430-400 B.C. He was a sophist and rhetorician, best known for arguing that “Justice is the interest of the stronger.”]   (Oxford Classical Dictionary 2e)

It might seem like a complex philosophical argument, but Socrates has always aimed to clarify his reasoning through detailed questioning to make it easier to understand. I hope you find this reading enjoyable!

Event Date: -425 GR

(§ 346d) The receiving of wages does not accrue to each from his own art. But if we are to consider it ‘precisely’, medicine produces health but the fee-earning art the pay, and architecture a house but the fee-earning art accompanying it the fee, and so with all the others, each performs its own task and benefits that over which it is set, but unless pay is added to it is there any benefit which the craftsman receives from the craft?”

(§ 346e) “Apparently not,” he said. “Does he then bestow no benefit either when he works for nothing?”I’ll say he does.”
“Then, Thrasymachus, is not this immediately apparent, that no art or office provides what is beneficial for itself, but as we said long ago, it provides and enjoins what is beneficial to its subject, considering the advantage of that, the weaker, and not the advantage of the stronger? That was why, friend Thrasymachus, I was just now saying that no one of his own will chooses to hold rule and office and take other people’s troubles in hand to straighten them out, but everybody expects pay for that,

(§ 347a) because he who is to exercise the art rightly never does what is best for himself or enjoins it when he gives commands according to the art, but what is best for the subject. That is the reason, it seems, why pay must be provided for those who are to consent to rule, either in the form of money or honour or a penalty if they refuse.”
“What do you mean by that, Socrates?” said Glaucon. “The two wages I recognise, but the penalty you speak of and described as a form of wage I don’t understand.”
“Then,” said I, “you don’t understand the wages of the best men…

(§ 347b) for the sake of which the finest spirits hold office and rule when they consent to do so. Don’t you know that to be covetous of honour and covetous of money is said to be and is a reproach?”
“I do,” he said. “Well, then,” said I, “that is why the good are not willing to rule either for the sake of money or of honour. They do not wish to collect pay openly for their service of rule and be styled hirelings, nor to take it by stealth from their office and be called thieves, nor yet for the sake of honour,

(§ 347c) for they are not covetous of honour. So, some compulsion and penalty must be imposed to constrain them to rule if they are to consent to hold office. That is perhaps why to seek office oneself and not await compulsion is thought disgraceful. But the chief penalty is to be governed by someone worse if a man will not himself hold office and rule. It is from fear of this, as it appears to me, that the better sort hold office when they do, and then they go to it not in the expectation of enjoyment nor as to a good thing, but as to a necessary evil and because they are unable to turn it over to better men than themselves…

(§ 347d) or to their like. For we may venture to say that, if there should be a city of good men only, immunity from office-holding would be as eagerly contended for as office is now, and there it would be made plain that in very truth the true ruler does not naturally seek his own advantage but that of the ruled; so that every man of undjusticeing would rather choose to be benefited by another than to be bothered with benefiting him. This point, then, I…

(§ 347e) by no means concede to Thrasymachus that justice is the advantage of the superior. But we will reserve that for another occasion. A far weightier matter, to me, seems to be Thrasymachus’s present statement, his assertion that the life of the unjust man is better than that of the just. Which now do you choose, Glaucon?” said I, “and which seems to you to be the truer statement?”
“That the life of the just man is more profitable, I say,” he replied.

‘Defensiveness’ from Feminist Perspective on Resistance

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Today, I want to share a throwback to one of my Facebook posts from a few weeks ago, of course, more extensive, perhaps for a change, and because of this fascinating woman in the history of psychology.
Actually, I’ve also been considering writing about Sigmund Freud, the originator of psychoanalysis, and this might be a good starting point.

Honestly, I previously didn’t know much about Anna Freud, or rather, I didn’t think highly of her. However, after watching the film ‘Freud’s Last Session‘ about Sigmund Freud’s final days, her brief appearance still caught my attention.

Anna Freud was a trailblazing psychoanalyst who made significant contributions to child psychology. Born in Vienna in 1895, the youngest daughter of Sigmund Freud, she grew up in an intellectually stimulating environment. She was deeply interested in her father’s work and eventually became his close collaborator. Originally trained as a teacher, Anna developed a keen interest in children’s development. In the 1920s, she began psychoanalytic training and started working with children, establishing Vienna’s first child psychoanalysis clinic in 1927. At this clinic, she developed innovative observation and treatment methods. Her influential book, “The Ego and the Mechanisms of Defence” (1936), built on her father’s theories by explaining how the ego defends against anxiety through mechanisms such as repression and denial. Fleeing the Nazis in 1938, she settled in London, where she co-founded the Hampstead Child Therapy Course and Clinic, a prominent centre for child psychoanalysis. Anna emphasised the importance of observing children in their natural settings and customising therapy to each child’s needs. Her contributions remain influential in psychoanalysis and child psychology, setting new standards through her research and clinical work.

Anna Freud with her father, Sigmund, 1928 near Berlin (picture alliance / Mary Evans Picture Library)
This photograph captures Sigmund Freud walking with his daughter Anna Freud, likely during a summer holiday on the Ritten plateau near Bolzano, Italy.

In her 1936 work “The Ego and the Mechanisms of Defence,” Anna Freud identified defence mechanisms as unconscious protections employed by the ego. These mechanisms serve to shield individuals from anxiety, shame, and the instinctual urges of the id that the superego prohibits. Among the major defence mechanisms are repression, projection, reaction formation, regression, and sublimation.

In the film mentioned above, I noticed she had no relationships with men. There is no public or scholarly evidence regarding her sexuality. She never married but had close relationships with women, especially Dorothy Burlingham, her lifelong partner and collaborator. Some biographers speculate about their relationship, but Anna Freud never publicly discussed her sexuality, and no records confirm whether she was lesbian, bisexual, or otherwise. Her private life was discreet, centred on work and family. Any discussion of her sexuality is largely speculative, based on personal correspondence and life choices.

Children have an almost uncanny instinct for the teacher’s personal shortcomings.
They know the false from the true far better than one likes to admit.
Therefore, the teacher should monitor his own psychic condition so he can spot the source of trouble when anything goes wrong with the children entrusted to his care.
Civilisation in Transition (The Collected Works of C. G. Jung, Volume 10)

via Carl Jung DepthPsychology 🙏

Thank you all for your support and presence. Wishing you a peaceful weekend. 🙏🌹

What a Pity!

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As I hover over the news and feel the hangover from all this stress, I give my mind another chance to relax by jotting down a few words.
Of course, I didn’t swear an oath to post every week (like some, daily; oh my goodness, save me!😛). However, as I mentioned in my last post, I need to talk to my “Patient Stone” to help me gather my scattered thoughts.

Honestly, I have numerous projects and ideas to pursue and share, but my busy mind is too preoccupied to concentrate on them. On the other hand, I had to delete many of my old posts because WP warned me that my 13 GB storage limit was full, leaving me with the choice of upgrading or deleting. Since I couldn’t afford to upgrade, I had no option but to delete them. Now I have some space to post more!

I think, as well as believe, that the animals have their own characters and, in their own instinctual life, have their own species-specific way of living, even though we compare some of them, like sheep, with humans in the form of messes.

Dr Jung viewed “mass-mindedness” and mass psychology as perilous, believing crowds trigger “the dynamisms of the collective man,” transforming individuals into “beasts or demons” until they join a mob. Crowds diminish morality, incite fears, provoke “infantile behaviour,” and can cause even the most virtuous to lose their significance, resulting in “psychologically abnormal” individuals. Mobs foster “herd psychology” and produce “mass man,” who is childish, irrational, irresponsible, and emotional. The crowd dissolves personal responsibility, facilitating crimes and increasing reliance on the state.

The levelling down of the masses through suppression of the aristocratic or hierarchical structure natural to a community is bound, sooner or later, to lead to disaster. For when everything outstanding is levelled down, the signposts are lost, and the longing to be led becomes an urgent necessity.
~Carl Jung, CW 17, Para 248

Now, I’d like to share one of my Facebook posts that reflects my thoughts. It is a poem by Lawrence Ferlinghetti, a notable American poet, painter, and social activist. Ferlinghetti published works of many Beat poets and is sometimes considered a Beat poet himself, although he never liked that label!

You are Whitman, you are Poe, you are Mark Twain, you are Emily Dickinson and Edna St. Vincent Millay, you are Neruda and Mayakovsky and Pasolini, you are an American or a non-American, you can conquer the conquerors with words….
~ Lawrence Ferlinghetti. From Poetry as Insurgent Art [I am signalling you through the flames].

Pity the Nation (After Khalil Gibran)

Pity the nation whose people are sheep
And whose shepherds mislead them
Pity the nation whose leaders are liars
Whose sages are silenced
and whose bigots haunt the airways
Pity the nation that raises not its voice
but aims to rule the world
by force and by torture
And knows
No other language but its own
Pity the nation whose breath is money
and sleeps the sleep of the too well fed
Pity the nation, oh, pity the people of my country
My country, tears of thee
Sweet land of liberty!

I’d also like to share one of Mozart’s greatest works, a requiem, to comfort the spirits. Wishing all individuals friends a peaceful time. 💖🙏

Just Taking a Breath!

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Since I will be away from tomorrow until Saturday, visiting a friend and attending a concert together, I’ll just say hello and goodbye with my best wishes.

It will be a welcome change of pace in these turbulent times, though my friend is also Iranian, so there will definitely be some deep discussions.

Dr Jung’s philosophy (thoughts) suggests that a “break” often serves as an invitation to explore the unconscious, encouraging a shift from merely doing to a state of being.

“As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being”.

Dr Jung’s insight about the nature of existence is thoughtfully highlighted at the conclusion of his Life and Death chapter in Memories, Dreams, and Reflections:

Our age has shifted all emphasis to the here and now, and thus brought about a daemonization of man and his world.
The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals.
Like them, he has fallen victim to unconsciousness.
But man’s task is the exact opposite: to become conscious of the contents that press upward from the unconscious.
Neither should he persist in his unconsciousness, nor remain identical with the unconscious elements of his being, thus evading his destiny, which is to create more and more consciousness.
As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.
It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious.
~Carl Jung, MDR, Page 326.(Via carljungdepthpsychologysite.blog, with thanks)

The band we’re meeting is called UFO, and they’re roughly my age, although the videos below are from their earlier years.

Do it well, do it better. 🤗💖🙏

My (Carl Jung’s) Most Difficult Experiment [p. 4]

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I had a dream a few weeks ago, and surprisingly, I still remember it clearly. Usually, I forget my dreams the moment I wake up, but this one is vividly etched in my mind. In the dream, a bird flew elegantly through my room. She looked like a hummingbird, but much larger. She stared at me as she was facing the window. I suspected that I knew her well.

That is what I kept in my mind and can recall. I used to be better at it earlier; I think I am lacking patience now!

She gazed at me for a while before flying away; I don’t know where, but somehow she disappeared right before my eyes.

It reminded me of a dream Dr Jung once described. However, his bird was transformed into a child and could speak; mine did not, but I believed she was wise and knew many things.

Carl Jung’s dream of a white bird transforming into a girl, often a dove or gull, was a key vision from his Black Book. It signalled his break with Freud, marked his dive into deep psychological work, and symbolised the soul’s link to the spirit world, spiritual change, and the union of opposites within the Self. Featured in The Red Book, the dream showed birds as messengers of the soul, bridging conscious and unconscious, representing freedom, wisdom, and the’ higher self”.

I would now like to reiterate his dream, which I presented in the first part, because it is remarkable.

I dreamt at that time (it was shortly after Christmas 1912) that I was sitting with my children in a marvellous and richly furnished castle apartment – an open columned hall – we were seated at a round table, whose top was a marvellous dark green stone. Suddenly, a gull or a dove flew in and sprang lightly onto the table. I admonished the children to be quiet so they would not scare away the beautiful white bird. Suddenly, this bird turned into an eight-year-old blond child and ran around, playing with my children in the marvellous columned colonnades. Then, the child suddenly turned into the gull or dove. She said the following to me: “Only in the first hour of the night can I become human while the male dove is busy with the twelve dead.” With these words, the bird flew away, and I awoke. (Black Book 2, pp. 17-18)

Key Elements of Jung’s Bird Dream:
The White Bird: Symbolises the soul, spirit, or divine feminine (Anima), depicted as a dove or gull.
Transformation: The bird turning into an eight-year-old blond girl playing with his children represents the soul’s embodiment and interaction with earthly life.
The Message: “Only in the first hours of the night can I transform myself into a human being, while the male Dove is busy with the twelve dead” highlights the unconscious’s link to the spiritual realm and the soul’s hidden work.
Context: This dream from around 1912 helped Jung realise the collective unconscious archetypes and influenced his relationship with Toni Wolff.
Broader Jungian Bird Symbols:
Archetypal Connection: Birds link earthly and spiritual realms, symbolising transcendence, consciousness, and freedom.
The Self: Birds often symbolise the Self, representing wholeness and inner guidance.
Individuation: Birds symbolise Jung’s concept of individuation—integrating archetypes to achieve wholeness.
Language of Birds: In dreams, birds speak a symbolic language that reveals hidden meanings and psychic realities.

Jung’s bird dream was a profound encounter with his own unconscious, initiating his personal myth-making and laying the groundwork for his analytical psychology.

I know that one day, if I am still alive, I will continue this never-ending story, though there is another “never-ending story” in which I am fully involved! Enjoy your peaceful lives. ✌💕🥰

Observing the Depths from Below!

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I am a forest, and a night of dark trees: but he who is not afraid of my darkness will find banks full of roses beneath my cypresses. The higher we soar, the smaller we appear to those who cannot fly.
~Friedrich Nietzsche, Thus Spoke Zarathustra

Understanding duality and the existence of opposites is essential for comprehending both our world and ourselves. Today, I often see the phrase ‘We are good & They are bad’ being misused and exploited. Good and evil are present within everyone!

Duality promotes understanding of the balance and tension between opposing elements, showing that complexity and harmony come from these interactions. Jung extensively studied duality, viewing it not just as external contrasts like light versus dark, cold versus warm, or above versus below, but as essential components of the human psyche and the process of individuation.

Jung says: Roots of Life reach into Hell. A core idea in Jung’s view of human existence is the concept of Duality and the Principle of Opposites. He argued that the psyche operates under the “principle of opposites,” meaning that every psychological concept or experience—such as light, warmth, consciousness, or life—inevitably has its opposite, like darkness, cold, unconsciousness, or death. The ongoing tension between these opposing forces is vital for psychological development and transformation. Dualities are not always entirely opposite; instead, they often depend on each other and define one another. For instance, light derives meaning only through its contrast with darkness. Many philosophies, including Taoism, highlight that these opposites are interconnected and mutually dependent, creating a balanced whole (yin and yang).

Jung’s psychology focuses on a fundamental duality between the conscious mind—associated with light, warmth, and awareness—and the unconscious, linked to darkness, coldness, and forgotten elements. The unconscious includes repressed or unknown parts, with the ‘shadow’ representing darker aspects we often reject or ignore. Recognising and accepting the shadow is crucial for achieving psychological wholeness.
The process of individuation involves integrating these opposites, acknowledging and reconciling them, rather than suppressing one side.
Jung explored myths, dreams, and alchemy, which frequently symbolised these dualities—such as sun/moon, king/queen, above/below—as part of psychic development. He saw alchemy as a metaphor for merging the conscious and unconscious components of the psyche.

Jung’s idea of duality illustrates how opposites are essential and creative elements of the mind. Concepts like light and dark, cold and warm, or the branches of a tree reaching upward and downward symbolise both external facts and internal truths. Personal development requires embracing these dualities to achieve a more integrated and authentic self.

An 1847 depiction of the Norse Yggdrasil as described in the Icelandic Prose Edda by Oluf Olufsen Bagge. Via Carl Jung Depth Psychology

He perceives the tree of life, whose roots extend into Hell and whose top reaches Heaven. He no longer distinguishes between right and wrong, holy and unholy, genuine and false, or good and evil. The only difference he recognises is between below and above: he sees that the tree of life grows from the ground upward, with its crown at the top, clearly separate from the roots. This view is unquestionable to him, and it guides his path to salvation.
To unlearn all distinctions except that of direction is part of your salvation. This liberates you from the old curse of knowing good and evil. Although you separated good from evil based on your best judgment, aiming only for the good and denying the evil you did- and struggled to accept it- your roots no longer drew dark nourishment from below, causing your tree to weaken and wither.
Therefore, the ancients said that after Adam ate the apple, the tree of paradise withered. Your life needs the dark. But knowing it is evil makes acceptance impossible, leading to suffering and confusion. You cannot accept it as evil, or your sense of goodness will reject you. Nor can you deny it, because you
know both good and evil. This knowledge of good and evil became an insurmountable curse.

But if you return to primal chaos and recognise that which hangs stretched between the two unbearable poles of fire, you will notice that you can no longer conclusively separate good and evil, neither through feeling nor through knowledge, but that you can discern the direction of growth only from below to above. You thus forget the distinction between good and evil, and you no longer know it as long as your tree grows from below to above. But as soon as growth stops, what was united in growth falls apart, and once more you recognise good and evil.
You can never deny your knowledge of good and evil to yourself, so that you could betray your good in order to live evil. For as soon as you separate good and evil, you recognise them. They are united only in growth. But you grow if you stand still in the greatest doubt, and therefore, steadfastness in great doubt is a veritable flower of life.
He who cannot bear doubt does not bear himself. Such a one is doubtful; he does not grow, and hence he does not live. Doubt is the sign of both the strongest and the weakest. The strong have doubt, but doubt has the weak.

Therefore, the weakest is close to the strongest, and if he can say to his doubt: “I have you,” then he is the strongest. But no one can say yes to their doubt unless they endure wide-open chaos. Because there are so many among us who can talk about anything, pay heed to what they live. What someone says can be very much or very little. Thus, examine his life.

My speech is neither light nor dark, since it is the speech of someone who is growing. ~Carl Jung, Red Book, Page 301

Thank you for taking the time to read. 🙏