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Archetypes and the Collective Unconscious (The Collected by C. G. Jung

By C. G. Jung

Essays which nation the basics of Jung's mental method: "On the Psychology of the Unconscious" and "The family members among the Ego and the Unconscious," with their unique types in an appendix.

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Extra info for Archetypes and the Collective Unconscious (The Collected Works of C. G. Jung, Volume 9; Part 1)

Example text

The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no inside and no outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is the world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything 21 THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS living, begins; where I am indivisibly this and that; where I experience the other in myself and the other -than-myself expe­ riences me.

S6 Thus, in the dream, the breath of the pneuma frightened another pastor, a shepherd of the flock, who in the darkness of the night trod the reed-grown shore in the deep valley of the THE ARCHETirPES AND THE COLLECTIVE UNCONSCIOUS 37 38 39 4° psyche. Yes, that erstwhile fiery spirit has made a descent to the realm of nature, to the trees and rocks and the waters of the psyche, like the old man in Nietzsche's Zarathustra, who, wearied of humankind, withdrew into the forest to growl with the bears in honour of the Creator.

60 The anima believes in the καλόν κάγαθόν, the 'beautiful and the good,' a primitive conception that antedates the discovery of the conflict between aesthetics and morals. It took more than a thousand years of Christian differentiation to make it clear that the good is not always the beautiful and the beautiful not neces­ sarily good. The paradox of this marriage of ideas troubled the ancients as little as it does the primitives. The anima is con­ servative and clings in the most exasperating fashion to the ways of earlier humanity.

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