Namaste!
...right then, some of Carl Jung's quote's on the 3-->4=1 phenomenon, with which i too am struggling with.
My aim is to formulate philerosophi around & within this framework, so that the "fairytale" of myth can be synchronised with the "reality" of science, for the ongoing holistic health - rational, emotional, physical, spiritual (1,2,3-->4=1) - of humanity. The loss of this balanced, middle way, is THE PRIMARY REASON why, in my opinion, we are at war within ourselves, & due to this personal internal war, also why we are at war with one & another. Personal egophrenia becomes a global schizophrenia...!
From his 1959 book "Aion - Researches into the Phenomenology of the Self"...pg 152:
From a clients dream:'
...The 3rd & 4th realms come, similarly enlarged, out of the other 2. But the 4th realm, the 4th realm joins onto the 1st. It is the highest & lowest at once, for the highest & lowest come together. They are at bottom one.'
Jung's analysis:
...'The 4th realm, stressed by a pause, is the One that adds itself to the 3 & makes all 4 into a unity....The motif of the 1st co-inciding with the 4th was expressed long ago in the axiom of Maria: "One becomes two, two becomes three, & out of the third comes the One as the fourth."
The dream sums up in a condensed form the whole symbolism of the individuation process in a person who was totally unaquainted with the literature of the subject. Cases of this kind are by no means rare & ought to make us think. They demonstrate the existance of an unconscious 'knowledge' of the individuation process & its historical symbolism.'
pg 159:
'...We have then, 2 contrasting pairs, forming by mutual attraction a quarternio, the fourfold basis of wholeness. As the symbolism shows, the pairs both signify the same thing: a complexio oppositorum or uniting symbol.'
pg 177:
'...The weird & wonderful nature of the gods was a self-evident fact in a hundred living myths & assumed special significance in the no less credible philisophic refinements of those myths. "Hermes ter unus" (Hermes-Thrice-One) was not an intellectual absurdity but a philisophical truth. On these foundations the dogma of the Trinity could be built up convincingly.'
pg 180-181:
'...Myths & fairytales give expression to unconscious processes, & their retelling causes these processes to come alive again & be recollected, thereby re-establishing the connection between conscious & unconscious. What the seperation of the 2 psychic halves means, the psychiatrist knows only too well. He knows it is dissociation of the personality, the root of all neuroses: the conscious goes to the right & the unconscious to the left. As opposites never unite at their own level (tertium non datur!), a subordinate "third" is always required, in which the 2 parts can come together. And since the symbol derives as much from the conscious as from the unconscious, it is able to unite them both, reconciling their conceptual polarity through its form & their emotional polarity through its numinosity...But a predominantly scientific & technogical education, such as is the usual nowadays, can also bring about a spiritual regression & a considerable increase of psychic dissociation. With hygiene & prosperity alone a man is still far from health, otherwise the most enlightened & most comfortably off among us would be the helathiest. But in regard to neuroses that is not the case at all, quite the contrary. Loss of roots & lack of tradition neuroticize the masses & prepare them for collective hysteria. Collective hysteria calls for collective therapy, which consists in abolition of liberty & terrorization. Where rationalistic materialism holds sway, states tend to develop less into prisons than into lunatic asylums.'
pg 184:
'...The well known significance of the "fourth" helps to explain its connection with the "whole" man, for the fourth always makes a triad into a totality.'
pg 194-195:
'...The one & only thing that psycology can establish is the presence of pictorial symbols, whose interpretation is in no sense fixed beforehand. It can make out, with some certainty, that these symbols have the character of "wholeness" & therefore presumably mean wholeness. As a rule they are "uniting symbols", representing the conjunction of a single or double pair of opposites, the result being either a dyad or quarternion. They arise from the collision between the conscious & the unconscious & from the confusion which this causes (known in alchemy as "chaos" or "nigredo"). Empirically, this confusion takes the form of restlessness & disorientation. The circle & quaternity symbolism appears at this point as a compensating principle of order, which depicts the union of warring opposites as already accomplished, & thus eases the way to a healthier & quieter state ("salvation"). For the present, it is not possible for psychology to establish more than that the symbols of wholeness mean the wholeness of the individual. On the other hand, it has to admot most emphatically, that this symbolism uses images or schemata which have always, in all the religions, expressed the universal "Ground", the Deity itself. Thus the circle is a well-known symbol for God; & so (in a certain sense) is the cross, the quarternity in all its forms, e.g., Ezekiel's vision, the Rex gloriae with the four evangelists, the Gnostic Barbelo ("God in four") & Kolorbas ("all four"); the duality (tao, hermaphrodite, father-mother); & finally, the human form (child, son, anthropos)& the individual personality (Christ & Buddha), to name only the most important of the motifs here used.'
pg 203-204:
'...The central significance of the Christ-Figure for that epoch has been abundantly proved. In Christian Gnosticism it was a visualisation of God as the Acrhanthropos (Original Man=Adam), & therefore the epitome of man as such: "Man & the Son of Man". Christ is the inner man who is reached by the path of self-knowledge, "the kingdom of heaven within you". As the Anthropos
he corresponds to what is empirically the most important archtype &, as judge of the living & the dead & king of glory, to the real organising principle of the unconscious, the quarternity, or the squared circle of the self.'
pg 223-224:
'...This would explain the astonishing parallelism between Gnostic symbolism & the findings of the psychology of the unconscious...we must first of all review the facts that led psychologists to conjecture an archtype of wholeness, i.e., the self. Thses are in the first place dreams & visions; in the second place, products of active imagination in which symbols of wholeness appear. The most imprtant of these are geometrical structures containing elements of the circle & quarternity; namely, circular & spherical forms on the one hand, which can be represented either purely geometrically or as objects; & on the other hand, quadratic figures divided into four or in the form of a cross. They can also be four objects or persons related to one another in meaning or by the way they are arranged. Eight, as a multiple of four, has the same significance. A special varient of the quarternity motif is the dilemma of 3 + 1. Twelve (3x4) seems to belong here as a solution of the dilemma & as a symbol of wholeness (zodiac, year). Three can be regarded as a relative totality, since it usually represents either a spiritual totality that is a product of thought, like the Trinity, or else an instinctual, chthonic one, like the triadic nature of the gods of the underworld - the "lower triad". Psychologically, however, three - if the context indicates that it refers to the self - should be understood as a defective quarternity or as a stepping-stone towards it. Empirically, a triad has a trinity opposed to it as its complement. The complement of the quarternity is unity.'
pg 225:
'...Just as the circle is contrasted with the square, so the quarternity is contrasted with the 3+1 motif, & the positive, beautiful, good, admirable & lovable human figure with a daemonic, misbegotten creature who is negative, ugly, evil, despicable & an object of fear. Like all archtypes, the self has a paradoxical, antinomial character.
pg 258:
'...Our scientific understanding today is not based on a quarternity but on a trinity of principles (space, time, causality). Here, however, we are moving not in the sphere of modern scientific thinking, but in that of the classical & medieval view of the world, which up to the time of Leibniz recognised the principle of correspondence & applied it naively & unreflectingly. In order to give our judgement on...the character of wholeness, we must supplement our time-conditioned thinking by the principle of correspondence or, as I have called it, sychronicity. The reason for this is that our description of Nature is in certain respects incomplete & accordingly excludes observable facts from our understanding or else formulates them in an unjustifiably negative way, as for instance in the paradox of "an effect without a cause". Our Gnostic quarternity is a naive product of the unconscious & therefore represents a pyschic fact that can be brought into relationship with the four orientating functions of consciousness; for the rightward movement of the process is, as I have said, the expression of conscious discrimination & hence an application of the four functions that constitute the essence of a conscious process.'
peace & love
pSi-pHi :-)
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