Aion: Researches into the Phenomenology of the Self: by C. G. Jung

By C. G. Jung

Aion, initially released in German in 1951, is among the significant works of Jung's later years. The imperative topic of the quantity is the symbolic illustration of the psychic totality throughout the inspiration of the Self, whose conventional historic identical is the determine of Christ. Jung demonstrates his thesis by way of an research of the Allegoria Christi, specially the fish image, but additionally of Gnostic and alchemical symbolism, which he treats as phenomena of cultural assimilation. the 1st 4 chapters, at the ego, the shadow, and the anima and animus, offer a useful summation of those key strategies in Jung's approach of psychology.

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Additional info for Aion: Researches into the Phenomenology of the Self: Archetypes and the Collective Unconscious (The Collected Works of C. G. Jung, Volume 9; Part 2)

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The shadow, for instance, usually has a decidedly negative feeling-value, while the anima, like the animus, has more of a positive one. Whereas the shadow is accompanied by more or less definite and describable feeling-tones, the anima and animus exhibit feeling qualities that are harder to define. Mostly they are felt to be fascinating or numinous. Often they are surrounded by an atmosphere of sensitivity, touchy reserve, secretiveness, painful intimacy, and even absoluteness. The relative autonomy of the anima- and animus-figures expresses itself in these qualities.

Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside. [62] There are far more people who are afraid of the unconscious than one would expect. They are even afraid of their own shadow. And when it comes to the anima and animus, this fear turns to panic. For the syzygy does indeed represent the psychic contents that irrupt into consciousness in a psychosis (most clearly of all in the paranoid forms of schizophrenia). 57 12 The overcoming of this fear is often a moral achievement of unusual magnitude, and yet it is not the only condition that must be fulfilled on the way to a real experience of the self.

It is only when we throw light into the dark depths of the psyche and explore the strange and tortuous paths of human fate that it gradually becomes clear to us how immense is the influence wielded by these two factors that complement our conscious life. [42] Recapitulating, I should like to emphasize that the integration of the shadow, or the realization of the personal unconscious, marks the first stage in the analytic process, and that without it a recognition of anima and animus is impossible.

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