, , rdot, , , 0

To give birth to the ancient in a new time is creation. This is the creation of the new, and that redeems me. Salvation is the resolution of the task. The task is to give birth to the old in a new time.

Carl Jung – Liber Novus, 311.

, , rdot, , , 0

The world of the inner is as infinite as the world of the outer. Just as you become a part of the manifold essence of the world through your bodies, so you become a part of the manifold essence of the inner world through your soul. This inner world is truly infinite, in no way poorer than the outer one. Man lives in two worlds.

Liber Novus, 264.

, , rdot, , , , 0

“When I asked Dr. Ribi at what point during the course of his work he first perceived the importance of the Gnostic tradition to Jung, he responded without hesitation: “At the beginning.” I then questioned if others around him in the Jungian community over the years had shared FOREWORD 5 his interests or perceptions. His reply was, “No. Only Quispel understood; he was the only one I could talk with.”

Foreword by Lance S. Owens – I. Alfred Ribi and the Search for Roots

Foreword-Search-for-Roots.pdf

, , rdot, , 0

“In November of 1960, seven months before his death, C. G. Jung suffered what he called “the lowest ebb of feeling I ever experienced.” He explained the sentiment in a letter to Eugene Rolfe:

I had to understand that I was unable to make the people see what I am after. I am practically alone. There are a few who understand this and that, but almost nobody sees the whole… I have failed in my foremost task: to open people’s eyes to the fact that man has a soul and there is a buried treasure in the field and that our religion and philosophy are in a lamentable state.

… He has not been wholly understood.”

Lance S. Owens

 

http://www.gnosis.org/Foreword-Search-for-Roots.pdf

 

, , rdot, , , 0

We need more understanding of human nature, because the only danger that exists is man himself — he is the great danger, and we are pitifully unaware of it. We know nothing of man — far too little.

, , rdot, , , 0

FREEMAN: As the world becomes more technically efficient, it seems increasingly necessary for people to behave communally and collectively, now do you think it’s possible that the highest development of man may be to submerge his own individuality in a kind of collective consciousness?

JUNG: That’s hardly possible. I think there will be a reaction — a reaction will set in against this communal dissociation. You know, man doesn’t stand forever, his nullification. Once, there will be a reaction, and I see it setting in, you know, when I think of my patients, they all seek their own existence and to assure their existence against that complete atomization into nothingness or into meaninglessness. Man cannot stand a meaningless life.

psychic indigestion – Alan Watts

, , rdot, , 0

‘So you see, we have something here which I will call not philosophy, except in the most ancient sense of basic curiosity. I prefer to call these disciplines ways of liberation. Ways of liberation from Maya. And the following of them does not depend on believing in anything, in obeying anything, or on doing any specific rituals although rituals are included for certain purposes. It is a purely experimental approach to life. It is something like a person who say has defective eyesight and is seeing spots and all sorts of illusions. Going to an ophthalmologist to correct his vision. Buddhism is therefore basically a correction of psychic vision. To be disenthralled by the game of Maya. Not incidentally, to regard the Maya as something evil, but as a good thing of which one can have too much. And therefore get spiritual and psychic indigestion,  from which we all suffer.’  – Alan Watts

quelle:https://www.alanwatts.org/2-1-7-way-of-liberation/

, , rdot, , 0

“Erasmus recognized the argument that the education process should wait until children were older posed the strongest opposition to his push for the development of the mind. The way Erasmus dealt with this argument makes it seem like the method of waiting and only teaching older children was a common practice, probably just as frequently employed as the timetable Erasmus proposed. He urged parents not to squander the first years of their children’s lives by refusing them any form of instruction during that time. If they did, Erasmus warned that when they got around to giving their children an education their “age wyll not so well be handled, and hys wytte shall be more readye to euyll, and peraduenture possessed alreadye wt the fast holdyng bryers of vices.”24 In this way, Erasmus showed that putting off teaching would only hamper their children’s education when they finally did undertake it. Rather, he argued, education should begin early in order to preempt the development of bad habits.”

  • Jonathan Leece, AN UNEXPECTED AUDIENCE: MANNER MANUALS IN RENAISSANCE EUROPE

“Erasmus erkende het argument dat het onderwijsproces zou moeten wachten tot de kinderen ouder waren en vormde de sterkste oppositie tegen zijn streven naar de ontwikkeling van de geest. Door de manier waarop Erasmus met dit argument omging, leek het erop dat het wachten en alleen lesgeven aan oudere kinderen leek op een gangbare praktijk, waarschijnlijk net zo vaak gebruikt als het tijdschema dat Erasmus voorstelde. Hij drong er bij ouders op aan om de eerste jaren van hun kinderen niet te verkwisten door hen gedurende die tijd geen enkele vorm van instructie te weigeren. Als dat wel het geval was, waarschuwde Erasmus dat wanneer ze in de buurt kwamen om hun kinderen een opleiding te geven, zou hun ‘leeftijd niet zo goed aangepakt worden, en zijn wytte zal meer geneigd zijn om te leven, en het peraduentuur bezat al de snelle houders van ondeugden.’ 24 Op deze manier toonde Erasmus aan dat het uitstellen van lesgeven zou het onderwijs van hun kinderen pas belemmeren als ze het uiteindelijk zouden doen. Hij betoogde eerder dat het onderwijs vroeg moest beginnen om de ontwikkeling van slechte gewoonten te voorkomen. haar.”

  • Jonathan Leece, AN UNEXPECTED AUDIENCE: MANNER MANUALS IN RENAISSANCE EUROPE

https://pdfs.semanticscholar.org/6a00/337ef4e93113fc0fe71870584ab5cb7b1ed1.pdf

no©2024 or ant other year

Login met je gegevens

Je gegevens vergeten?