psychology

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. 💖🙏

Patient Stone! (!سنگ صبور) Or, A Line from Gloom!

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(A “patience stone” (Persian: sang-e sabur) is a legendary element from Persian folklore that absorbs secrets, pain, and hardships when spoken to. It patiently listens until it breaks or explodes, thus relieving the speaker of emotional burdens.)

As we understand it now, in Persian traditional sagas, the term ‘Patient Stone’ refers to a stone where people can share their pain and worries to ease their hearts. I think this website or blog on WordPress has become similar to a patient stone, holding our suffering and helping to lighten our minds. I take this chance to share my feelings with you, my friends. I just hope our WP, serving as a patient stone, doesn’t explode under the weight!

‘It is no measure of health to be well adjusted in a profoundly sick society.’ ~Krishnamurti.

Madness amongst Individuals is rare. Amongst the Collective, it is the rule.’ ~ Nietzsche

‘To be normal is the ultimate aim of the unsuccessful.’ ~Carl Gustav Jung.

Via Chis Sizeland from FB 🙏

Lately, carrying a heavy heart, I reflect on my memories to soothe my soul. A poem by the renowned Persian poet Nima Yushij came to mind, resonating deeply with my current feelings. I believe I have been searching for this flautist (in this poem) for a long time, as I have been constantly seeking harmony and a muse, both of which I have missed ever since.

I’ve previously shared a post about this great poet’s work, but I wanted to share this very poem again to show how it resonates with me. You may want to check out the full post here!

My home is cloudy
The entire earth is clouded by that
from the height of the mountains pass,
broken, ruined, and drunk,
The wind whirls, and the whole world has been shattered by that,
and so have my senses.
Ay, flautist, that the sound of your flute brought you out of the road, where are you?
My home is cloudy
But the cloud seems to tend towards rain.
In the reverie of my bright days that have been lost,
I, in the face of my Sun, carry to observe at the threshold of the sea.
And all the world is ruined and shattered by the wind.
And on the path, the flautist who blows into his flute in this cloudy world has his own path ahead.

And here is the original version;


خانه‌ام ابریست …

خانه ام ابری ست

یکسره روی زمین ابری ست با آن.

از فراز گردنه خرد و خراب و مست

باد میپیچد.

یکسره دنیا خراب از اوست

و حواس من!

آی نی زن که تو را آوای نی برده ست دور از ره کجایی؟

خانه ام ابری ست اما

ابر بارانش گرفته ست

در خیال روزهای روشنم کز دست رفتندم،

من به روی آفتابم

می برم در ساحت دریا نظاره.

و همه دنیا خراب و خرد از باد است

و به ره ، نی زن که دائم می نوازد نی ، در این دنیای ابراندود

Thank you for reading! 🙏💖

Back to the Roots; for a Revision?!

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The longing to return to the womb — to the very origin of existence — reflects a deep, universal desire for renewal. It embodies a conscious wish to turn back time and retreat into the ultimate sanctuary where life’s struggles and regrets have not yet taken hold. Recently, I have noticed I often wake up with memories of scenes or songs from a TV series that Al and I enjoyed in our youth; for example, today I woke up with the theme song from the 60s Batman TV show, and I wonder how it entered my mind, since I haven’t heard it in ages! I then ask myself: Is this a desire to return to that joyful, simple time, or even more, to go back to the basics and start anew?

The womb symbolises comfort, safety, and innocence. The desire to return often signifies a wish to escape the burdens and complexities accumulated over a lifetime. In psychoanalysis, returning to the mother’s womb may sometimes be viewed as a sign of incest. However, it also reflects a longing for the simplicity and purity that existed before self-awareness and responsibilities—before choices and their consequences shape our identities. Nonetheless, this longing goes beyond mere escapism. It reflects the human yearning for change and a fresh start. Although we acknowledge that a literal return isn’t feasible, the desire reveals our profound wish to leave past mistakes behind and start anew. It acts as a cry for self-forgiveness and the bravery to reinvent ourselves—building on the wisdom gained from our experiences rather than erasing them.

Ultimately, the desire to return to the womb is not about going backwards but about renewal. It acts as a reminder that, although we can’t literally start over, we can seek personal rebirth—discovering new purpose and hope at each stage of life. This may also evoke memories of those days and the happiness I now long for.

Jung’s investigation of incest in Transformations and Symbols of the Libido (1912) caused a rift with Freud. He describes the archetype’s dual nature as both “spiritual” and rooted in the “organic–material substrate” (“On the Nature of the Psyche” par. 380), allowing him to formulate a concept of libido that combines Freud’s sexual perspective with a broader view. In Freud’s view, libido is fundamentally sexual; incest symbolises a link from Oedipal desire to the taboo and the formation of the superego. Although Jung does not deny the actual occurrence of incest (McGuire 505–506), he highlights its symbolic role in expressing libido creatively rather than focusing on its biological aspect. As he proceeds, the foundation of incest is thus:

The strange idea of becoming a child again, of returning to the parental shelter, and of entering the mother in order to be reborn through her. But the way to this goal lies through incest, i.e. the necessity of finding some way into the mother’s body. One of the simplest ways would be to impregnate the mother and beget oneself in identical form all over again. But here the incest prohibition intervenes; consequently [myths develop new mother–analogies] for the purpose of canalising the libido into new forms and preventing it from regressing to actual incest [. . .]. It is not incestuous cohabitation that is desired, but rebirth [. . .]. The effect of the incest taboo and of the attempts at canalisation is to stimulate the creative imagination, which gradually opens up possible avenues for the self–realisation of libido. In this way, the libido becomes imperceptibly spiritualised.
~Carl Jung, “Symbols of the Mother and of Rebirth” par. 332)

Thank you for staying by. 🙏💖

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. 🤗💖🙏

Jiddu Krishnamurti: The Philosopher Who Rejected Authority

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I think it’s time to set aside our current critical perspective on life for a moment and take a deeper look. Jiddu Krishnamurti can gently guide us and help us see things anew.

Jiddu Krishnamurti (1895-1986) was a prominent spiritual teacher and philosopher, famous for his rejection of organised religion, gurus, and spiritual authorities, including his own. Born in colonial India, his life changed when members of the Theosophical Society recognised him as the expected “World Teacher.” In 1929, at age 34, he disbanded his organisation, stating that “truth is a pathless land” and no belief system ensures understanding. Over more than sixty years, Krishnamurti travelled globally, giving talks on the mind, consciousness, and suffering. His teachings emphasised direct observation and awareness, urging questioning of authority to achieve psychological freedom. He believed that the separation between the observer and the observed causes conflict. He encouraged living without fear, exploring love and relationships, and transforming consciousness. His legacy includes books, talks, and schools, inspiring individuals to seek truth from within rather than externally.

Jiddu Krishnamurti’s Parables and Poems

Jiddu Krishnamurti’s parables and poems are central to his teachings, offering glimpses of truth through imagery and metaphor rather than through direct argument. These works appeal to intuition and feeling, promoting immediate perception, often inspired by nature—such as a flower blooming or a bird flying—while highlighting his core idea that truth is perceived directly rather than through thought or belief. They do not explain but point, creating space for sudden insights beyond words. His poems share this sense of immediacy; they are simple, unembellished, emerging from attentive presence—watching, listening, and being aware. Their language is calm, observing without a separate observer, often dissolving the boundary between seer and seen, reflecting his teaching that authentic perception occurs only when the self is absent. These works are essential because they echo his main message: transformation arises through direct insight, not through knowledge. Instead of enriching conceptual understanding, they invite us to set aside concepts, to observe, listen, and remain present without interpretation. His literary works might be his most genuine expression—offering not solutions but gateways to experience.

Once upon a time, when there was great understanding and in a world full of rejoicing, there lived a gentlewoman full of years. One day, she found herself in a temple before an altar made by human hands. She was crying bitterly to heaven, and none was there to comfort her, till in the long last, a friend of God took notice of her and asked the reason for her tears. “God must have forgotten me. My husband is gracious and well. My children are full and strong. Many servants are there to care for us. All things are well with me, and mine own. God has forgotten us.” The friend of God replied, “God never forgets His children.” When she came home, she found her son dead. She
never cried. “God remembers me and mine own.”

Every step we take in life lays the foundation for the experiences we gather. Krishnamurti soon recognised these and attempted to share his experience with us.

A HYMN

I have stood in Thy holy presence. I have seen the splendour of Thy face. I prostrate at Thy sacred feet. I kiss the hem of Thy garment, I have felt the glory of Thy beauty. I have seen Thy serene look.
Thy wisdom has opened my closed eyes. Thine eternal peace has transfigured me.
Thy tenderness, the tenderness of a mother to her child,
The teacher to his pupil, I have felt.
Thy compassion for all things, living and non-living, the animate and inanimate, I have felt.
Thy joy, indescribable, has thrilled me.
Thy voice has opened in me many voices.
Thy touch has awakened my heart. Thine eyes have opened mine eyes.
Thy glory has kindled the glory in me.
Master of Masters, I have longed, yea, yearned for this happy hour, when I should stand in Thy holy presence.
At last, it has been granted unto me.

I am happy. I am peaceful, peaceful as the bottom of a deep, blue lake. I am calm, calm as the snow-clad mountain-top above the storm clouds.
I have longed for this hour; it has come.
I shall follow humbly in Thy footsteps along that path
which Thy holy feet have trodden. I shall humbly serve the world, the world for which
Thou hast suffered, sacrificed and toiled. I shall bring that peace into the world. I have longed for this happy hour; it has come.

Thine image is in mine heart.
Thy compassion is burning in me.
Thy wisdom guides me.
Thy peace enlightens me.
Thy tenderness has given me the power to sacrifice.
Thy love has given me energy.
Thy glory pervades my entire being.

I have yearned for this hour; it has come, in all the
splendour of a glorious spring. I am as young as the youngest. I am as old as the oldest.
I am happy as a blind lover, for I have found my love. I have seen.
I can never be blind, though a thousand years pass. I have seen Thy divine face everywhere, in the stone, in the blade of grass, in the giant pines of the forest,
in the reptile, in the Hon, in the criminal, in the saint. I have longed for this magnificent moment; it came and

I have grasped it.
I have stood in Thy presence.
I have seen the splendour of Thy face.
I prostrate at Thy sacred feet.
I kiss the hem of Thy garment.

Thanks a lot for visiting and for your time in reading! 🙏💖🙏

Stupidity: Humanity in Reverse Function!

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Jacek Lipowczan – “Crazy World”

With a warm greeting to all my friends, I didn’t want to keep writing critical articles repeatedly, although I see no way to look away from all these terrible happenings around me, and around you all, for sure.

Although this topic is quite old—one that Al and I came across in our youth as we distanced ourselves from the masses—we initially believed it was a characteristic of the Third World due to inadequate education systems. However, later observing in the West, we realised it is very common there as well. Therefore, I decided to analyse it, at least for my own understanding, to explore how it might be possible:

As I observe the world and its phenomena, I repeatedly notice the absence of consideration, recklessness, and ignorance shown by many people, and above all, the lack of individuality.

It is not a matter of living in the third world, which we might argue is due to poor education or oppressive rulers! That already happens in the free world!

I think people are getting lazier, aiming for a more comfortable life without the stress of thinking, decision-making, or solitude, which leads to a loss of their individuality. As AI advances, the significance of the self-mind diminishes; the artificial mind assumes creative functions, rendering learning unnecessary.

They often prefer to be part of a crowd that takes them somewhere, no matter the outcome. This reduces the need to use the mind, enabling everyone to enjoy life effortlessly and without deep understanding; making judgments becomes simpler.

I’ve often met people with such judgments; they use these to solve problems that require thought or research to discover the truth, and then they feel proud of their ingenuity.

In this chaos, a deep examination of issues quickly leads to dismissal, labelling as an outsider and a foreigner, and, subsequently, isolation.

Benjamin Franklin’s expression is quite adept: “We are all born ignorant, but one must work hard to remain stupid.”!

The main profit, naturally, goes to the politician. Populism comes to the fore; the bigger the mouth and the louder the voice, the more it draws the crowds, because there is a greater resemblance among them; the stupid always gravitate towards the same type!

I am witnessing the severe turmoil in Iran. The son of Iran’s late Shah, echoing President Trump, urged people to protest against the Mullahs’ regime. “We are coming!” they both declared. Many took to the streets, risking their lives, and thousands have lost their lives. Yet, no one has offered them support. Now, helping the Iranian people is forgotten, as President Trump proudly discusses a deal with the murderous regime!!

One no longer faces the agony of decision – no more being spoiled for choice! They lose their individuality and dreams. Imagination wanes, and visions grow shallow. And those who manage to protect their minds from such propaganda and attempt to stay aware of their own thoughts will be marginalised and become outsiders.

The loneliness began with the experiences of my early dreams, and reached its climax at the time I was working on the unconscious.
If a man knows more than others, he becomes lonely.
But loneliness is not necessarily inimical to companionship, for no one is more sensitive to companionship than the lonely man, and companionship thrives only when each individual remembers his individuality and does not identify himself with others.
~Carl Jung, MDR, Pages 355-356

carljungdepthpsychologysite

In this video, the narrator references Carlo M. Cipolla‘s ideas on stupidity and on people deemed stupid. This seems to serve as an overall summary.

“Stupidity is an indiscriminate privilege of all human groups and is uniformly distributed according to a constant proportion.” And, “non-stupid individuals underestimate the potential for damage by stupid people and fail to recognise the cost of dealing with them.”
~Carlo M. Cipolla

“The difference between stupidity and genius is that genius has its limits”!! ~Albert Einstein

I must admit that I am at least pleased to be here, among such wonderful friends, who give me hope for a better future for humanity! Take care and stay vigilant.🙏✌️