By C. G. Jung
Aion, initially released in German in 1951, is without doubt one of the significant works of Jung's later years. The relevant topic of the amount is the symbolic illustration of the psychic totality throughout the thought of the Self, whose conventional historic similar is the determine of Christ. Jung demonstrates his thesis by way of an research of the Allegoria Christi, specifically the fish image, but in addition 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, supply a helpful summation of those key options in Jung's approach of psychology.
Read Online or Download Aion: Researches into the Phenomenology of the Self: Archetypes and the Collective Unconscious (The Collected Works of C. G. Jung, Volume 9; Part 2) PDF
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Additional resources 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)
So true is this that every time he criticizes or praises his father he is unconsciously hitting back at himself, thereby bringing about those psychic consequences that overtake people who habitually disparage or overpraise themselves. If, however, X carefully compares his reactions with reality, he stands a chance of noticing that he has miscalculated somewhere by not realizing long ago from his father’s behaviour that the picture he has of him is a false one. But as a rule X is convinced that he is right, and if anybody is wrong it must be the other fellow.
St. Augustine says: 64 “Therefore our end must be our perfection, but our perfection is Christ,” 18 since he is the perfect God-image. ” His bride (sponsa) is the human soul, which “in an inwardly hidden spiritual mystery is joined to the Word, that two may be in one flesh,” to correspond with the mystic marriage of Christ and the Church. 19 Concurrently with the continuance of this hieros gamos in the dogma and rites of the Church, the symbolism developed in the course of the Middle Ages into the alchemical conjunction of opposites, or “chymical wedding,” thus giving rise on the one hand to the concept of the lapis philosophorum, signifying totality, and on the other hand to the concept of chemical combination.
Despite the word (‘be transformed’) in the Greek text of the above quotation, the “renewal” (ἀνακαίνωσις, reformatio) of the mind is not meant as an actual alteration of consciousness, but rather as the restoration of an original condition, an apocatastasis.