āThe images with whom we interact are symbols, and we encounter them on a symbolic plane of existence. But a magical principle is at work: When we experience the images, we also directly experience the inner parts of ourselves that are clothed in the images. This is the power of symbolic experience in the human psyche when it is entered into consciously: Its intensity and its effect on us is often as concrete as a physical experience would be. Its power to realign our attitudes, teach us and change us at deep levels, is much greater than that of external events that we may pass through without noticing.ā
~ Robert A. Johnson, Inner Work: Using Dreams and Active Imagination for Personal Growth.
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Marion Woodman and Robert A. Johnson: In Conversation
[Johnson] āTristian and Isolde have the unsolvable problem on their hands because they have drunk the divine wine. Theyāre mad. Theyāre divine mad - possessed. And they canāt find any human way of living it out... Finally they decide to run away, they go off to the forest. And you think they would be happy because they have each other, but they canāt stand it, because the divine wine wonāt function outside of persecution. The divine wine canāt function on ordinary circumstances.āĀ
[Woodman]Ā āYou mean one has to be persecuted in order to use the divine wine?ā
[Johnson]Ā āThatās true, thatās one of the requirements of the divine wine - that it be not of the laws of the earth. Tristian and Isolde find out when they find the ordinariness - they donāt like it.ā
Much of traditional religion consists of protecting people from that numinous experience which would be too big for them. A person who is touched by a vision of God too soon or in a deeper sense than he has the capacity to survive it will be a severely wounded person. Really, thatās the Fisher King wounded experience: he touches God, he eats the salmon too illegitimately and suffers a terrible run from it.Ā
I think probably half of the suffering of modern people could be cancelled out or alleviated in just one stroke by understanding the nature of that suffering. If people understand that weāre Fisher Kings and that we have bitten off the salmon and that this is a noble task and that it is going to yield a wonderful cultural product, then one doesnāt have to be guilty over it anymore. And thatās half of the suffering cancelled out right there. One neednāt be frightened or guilty any longer but half of the suffering is alleviated the moment one understands the true meaning of it. The one unforgivable or unbearable form of suffering is meaninglessness to us.Ā Ā
Slender Threads: A Conversation with Jungian Analyst and author Robert A. Johnson
The logical thing to do would be to put it back in the church. But people donāt seem to be able to do that. Itās oneās religious function. And all the mechanisms in the church for receiving it but itās not a language that seems tenable for modern people. (1:15:15)
Jung also said that Christianity is the best road map of the western psyche that exists. (1:24:08)
By turning [the Christian myth] into idolatry it exteriorizes it and depotentiates it. (1:29:14)
Religion, to take the word apart, means to put things back together again... Thatās the job of the religious life. I think still in my life, if I found a good honest monastery or ashram, I would go. Iāve given up trying. (1:31:52)
[JPM] Psychologically speaking, the religious nature of psyche is those things that are disparate they come together, thatās the religious function of the psyche. [RAJ] The Garden of Eden split us apart and itās the job of the church to put us back together again, simple as that. (1:34:00)
[RAJ] Asylums are full of people who got a glimpse of something bigger than they can stand. [JPM] ...The difference between a religious experience and a psychotic event? [RAJ] Oneās capacity to stand it.Ā Jung liked to point out: Nietzsche failed it, Nietzsche went psychotic and William Blake stood it. What is the difference between a psychotic experience and a religious experience - it depends entirely on oneās ability to stand or handle the experience. Such things happen frequently to people, much more frequently than our society would like to acknowledge. Some people side step it and evade the disaster of it, but that loses its beauty too. Or some people go fanatical with it, have to go out on a sandwich board and proclaim the second coming of Christ. But if one has the psychic strength to take it, it can be a religious experience of tremendous power. Jung liked to point out that Nietzsche failed it, he identified with it. Jung liked to point out the point in Thus Spake ZarathustraĀ where Jung thought Nietzsche lost the battle. At one point Zarathustra comes to Nietzsche and insisted he take a frog and swallow it. The frog being the uninspiring reality. And Nietzsche tried, but he choked on it nd spat it out ...Jung felt he lost the battle at that moment because he wouldnāt take the earthiness of life. He wouldnāt take the just stuff, the boredom and mundane world. Jung liked to point out that William Blake having been offered much the same strength or power of revelation painted it and wrote it and related intelligently to it without identifying with it and thus became a great artist. Jung once saidĀ that William Blake went farther into the collective unconscious and lived to tell the tale than anybody else that he knew. Jung pointed out on the same subject that William Blake kept a very humble and ordinary and human life he married and he earned his life as an engraver, earned his living as an engraver and wouldnāt live in London, lived in a little village. Jung said William Blake saved his sanity in that manner. So the answer is: who can take it. (1:44:10 - 1:48:50)
I consider an analyst as a guide in the sense that he carries some tools and heās trodden this path before, but he keeps two steps back of his patient. (1:54:50)
Oneās dreaming oneās own mythology, and itās extremely important to know oneās myth. Oneās psychological myth is unique to one as oneās own genetic structure is. The latter is scientific fact, oneās DNA is unique as oneās fingerprint or the iris of oneās eye. Oneās myth is unique and itās important to know who one is, and that can be described in mythological terms. (1:58:01)
[JPM] Guilt means youāve taken sides. [RAJ] Yes. I used to tease my Baptist grandmother, tell her that guilt was a sin. Well sheād get furious, because it was her chief comfort, if she wasnāt wringing her hands she wasnāt happy. (2:18:03)
[JPM] I donāt know when we will understand the simple admonition that certain things that we get from our myth, or sacred stories, fairy tales... When turned to the outer world it is superstition, when turned to the inner world itās wisdom. [RAJ] Do I believe in the virgin birth of Christ? Outwardly, itās foolish, superstitious. Inwardly, itās the only possible explanation for the birth of the redemptive figure within oneās own, it has to be a virgin birth. That means of one parent, that means itās a totally introverted process and itās not the interaction of two things in the usual sense of the word. So the whole subject of incest which is taboo to the point where one can scarcely discuss it even is touching upon that experience which does not come from opposites. But our language canāt cope with that. But if they dream it they have to. [JPM] Jung said incest as an archetype is about wholeness but acted out in the outer world is horrified.Ā Ā (2:19:01-2:21:12)
Thereās an alchemical saying: I mated with myself, I impregnated myself, I gestated myself, I gave birth to myself, I am myself. ... The psychological equivalent of incest is introversion. If you want to generate a new center of gravity of yourself, go off and be quiet. Itās that kind of generation which will create the Self in Jungian language. (2:21:14)
Repost from @jaytmulligan Sometimes, when the light strikes at odd angles ⣠and pulls you back into childhood ⣠⣠and you are passing a crumbling mansion ⣠completely hidden behind old willows ⣠⣠or an empty convent guarded by hemlocks ⣠and giant firs standing hip to hip, ⣠⣠you know again that behind that wall, ⣠under the uncut hair of the willows⣠⣠something secret is going on,⣠so marvelous and dangerous ⣠⣠that if you crawled through and saw,⣠You would die, or be happy forever. ⣠⣠āLisel Mueller, āSometimes, When the Lightā⣠#lightworkers #shadowwork #billplotkin #robertajohnson https://www.instagram.com/p/CBpQKwcFO_-/?igshid=8xwimnpdkwbp
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āWhat a strange tree! Whenever we pluck the fruit of creativity from the golden tree our other hand plucks the fruit of destruction. Our resistance to this insight is very high! I We would love to have creativity without destruction, but that is not possible.Ā [...]
Does this mean that I have to be as destructive as I am creative, as dark as I am light? Yes, but I have some control over how or where I will pay the dark price.[...]
We need to connect with this dark side for our own development, and we have no business flinging it at others, trying to palm off these awkward and unwanted feelings. [...]Ā William Blake spoke about the need to reconcile these two parts of the self. He said we should go to heaven for form and to hell for energy - and marry the two.ā