Biochem warfare legacy

NYC bookstores off the beaten track

"Am I causing someone else to feel pain which I should actually be dealing with myself?" --What Evil Means to Us

The Spirit of Jung

From Psychology to Psychosophy

"The image... is inhabited in its depths by a god and has telos. The image's movement expresses the telos, a kind of manifestation of the god within, and it is followed, not interpreted, with varying skill in the analytical process... the image, although it is a snapshot of a personally inflected archetypal process, is not static. '…the image is more than an idea. It is a vortex or cluster of fused ideas and is endowed with energy….a vortex, from which and through which and into which, ideas are constantly rushing...'" "As electric media proliferate, whole societies at a time become discarnate, detached from mere bodily or physical 'reality' and relieved of any allegiance to or a sense of responsibility for it...The alteration of human identity by new service environments of information has left whole populations without personal or community values..." --Cyberwork: The Archetypal Imagination in New Realms of Ensoulment

"Active Imagination places us at the threshold between our everyday sort of awareness and the dream world. If we can bring a degree of alertness and openness to the threshold, the dream world will reach out to meet us."

The Gnosis Archive

"Persons who have gone through the purging process of the descent through the circles of hell seem to emerge from the experience with remarkably similar viewpoints... One interesting quality of the enlightened is that they seem to have acausal or nonrational thought patterns... The enlightened mind simply has at its disposal increased areas of awareness.. In the language of psychology we can say that the enlightened person understands the influence of unconscious mental contents on conscious behavior..." --Zen and the Art of Imitating the Ineffable

"Show me a sane man and I will cure him for you..." --Carl Jung

"At a certain time in the life of many individuals, generally toward the middle years but at times as early as the middle twenties, a sense of discouragement prevails. The individual feels he will never be able to create. He must give up. Often, on closer examination, we recognize that persons of this type have been handicapped by a grandiose image of themselves... Early in life they conceived of a grandiose self that would live up to great ambitions and expectations... with the passage of time the person realizes that he will not accomplish these great deeds: he then considers himself a failure, and lives the rest of his days in a state of renunciation..." --From Procrustes to Proteus: Disempowerment, Actualization, and Empowerment

"Sandplay has an accelerating history. It goes back to an early decade of this century when H.G. Wells wrote about his observing his two sons playing on the floor with miniature figures and his realizing that they were working out their problems with each other and with other members of the family. Twenty years later Margaret Lowenfeld, child psychiatrist in London, was looking for a method to help children express the "inexpressible." She recalled reading about Wellsâ experience with his two sons and so she added miniatures to the shelves of the play room of her clinic. The first child to see them took them to the sandbox in the room and started to play with them in the sand. And thus it was a child who "invented" what Lowenfeld came to identify as the World Technique..." --Sandplay

"Dora Kalff’s Sandplay Therapy understood the potential of the technique to produce images that connect to both personal and transpersonal aspects of the Unconscious. She expanded the power of the tool as an instrument for healing, growth, and transformation... she called her nonverbal, and non-interpretative variation: “Sandplay Therapy.” She appreciated the technique not only as a tool for bringing up Unconscious contents that could become conscous through interpretation, but as a tool for individuation." --ISTA

"Carl Jung was a major figure in the on-going struggle by the Illuminati social engineers to control the minds of humankind. He devoted much time to developing ways to change the belief structure of the masses "which gave us the Renaissance." Jung lectured at the Children of the Sun center, at Ascona, Italy, a learning center for Illuminati offspring. He provided a safehouse for Lenin and Trotsky there. Jung lectured to Mary Mellon, who later founded the Bollingen Center in America; this center spawned several cults... The above comments would suggest that Russia is a willing co-conspirator in the Illuminati's global social engineering project, but in actuality, a hidden agenda may be involved..." --Religious Mind-Control Cults

"Rabbi Jechiel Meir of Gostynin had attended the Festival of Weeks with his teacher at Kozk. On his return home, his father-in-law asked him, "Well, was the Law received in a different spirit where you were than elsewhere?" "Certainly!" came the reply. "How do you mean?" asked his father-in-law. "How would you here understand, for example, the commandment 'Thou shalt not steal'?" asked Rabbi Jechiel in return. "Well, naturally," replied his father-in-law, "one may not steal from one's neightbor." But Rabbi Jechiel responded: "In Kozk they interpret it as follows: 'One may not steal from oneself!'" --The Nose Knows Values: Character and the Daimonic in Education by David Miller

PreCrime USA

Stories and Questions

"Generally speaking shamans have good reason to be leery of psychology, which historically has dismissed shamans as schizophrenics, epileptics, and hysterics. Jung, who at least does not pathologize shamanism, nevertheless seems to denigrate it when he says that shamanism works out of a 'primitive mentality' which sees the psyche as 'outside the body,' whereas we denizens of the 20th Century West have no choice but to view the psyche as 'inside.' What separates shamanism and psychotherapy, in short, is a clash of metaphysics. Mainstream psychotherapy--including much that is Jungian--locates the real 'inside' and constructs a topography of drives, instincts, archetypes, complexes, and the like to explain our experience as the result of 'interior dynamics.' Meanwhile shamanism locates the real 'outside' and maps a greater cosmos comprised of a Lower World, Middle World, Upper World, and the entities that live in them, in order to explain our experience in terms of 'exterior dynamics'." --Taking Directions from the Spirit by John Ryan Haule

"In 1925, at the age of 50, Jung visited the Taos Pueblo in New Mexico... Ochwiay Biano, the chief, shared that his Pueblo people felt whites were 'mad,' uneasy and restless, always wanting something. Jung inquired further about why he thought they were mad. The chief replied that white people say they think with their heads - a sign of illness in his tribe. 'Why of course,' said Jung,'what do you think with?' Ochwiay Biano indicated his heart. Jung reported falling into a 'long meditation,' in which he grasped for the first time how deeply colonialism had effected his character and psyche..." --Individuation, Seeing-through, and Liberation: Depth Psychology and Colonialism

Ariyon Deborah Salt
The International Association for Analytical Psychology
The C.G. Jung Foundation for Analytical Psychology
The Inter-Regional Society of Jungian Analysts
The New York Centre for Jungian Studies
The C. G. Jung Center of New York
The C.G. Jung Institute of New York
Jung Society of Atlanta
The Archive for Research in Archetypal Symbolism
The Groundworks Institute
Re•Vision
TCG
Archetypical Psychology
Metaphysical Perspective
David Ulansey
Quadrant: The Journal of Contemporary Jungian Thought
Inner City Books: Studies in Jungian Psychology by Jungian Analysts
Analytical Psychology Books
Spring Publications
Chiron Publications
Daimon Publishers
Karnac Books
Chthonios Books
Jung Lexicon

"Jung's radical view of mental illness, specifically schizophrenia, as primarily psychogenic, had the important clinical application of viewing psychological symptoms not just as evidence of pathology to be cured (as Freud thought), but as meaningful personal communications, potentially capable of being understood through psychotherapy, and of being accepted and integrated, thus ridding the symptoms of their numinous power. This view surely underpins the Jungian analytic goal of individuation. It is also very seriously at risk in mainstream psychiatry today, with its increasingly genetic or biochemically-based view of the aetiology of mental illness, its emphasis on drug treatments as 'cure' and its demand for brief models of therapy, again judged by swiftness of symptom relief. While post-Jungian medical research has established that there are undoubtedly biochemical and genetic contributing factors to much psychopathology... again I would argue that this is only a partial, incomplete way of understanding the workings of the psyche." --Metaphor, mysticism and madness

Journal of Analytic Psychology Forum

Cryptic Cartoons

"The preeminent authorities on modern Gnosticism are Eric Voeglin, the political philosopher, and Hans Jonas, the existentialist philosopher and Gnostic scholar. For Voegelin, modern Gnosticism encompasses 'Such movements as progressivism, positivism, Marxism, psychoanalysis, communism, fascism, and national socialism.' Voegelin goes so far as to define modernity per se as 'the growth of gnosticism.' Moreover, modernity for Vegelin is no recent phenomenon. It begins 'perhaps as early as the ninth century.' Leading modern Gnostics for him include Joachim of Fiore, More, Calvin, Hobbes, Hegel, Comte, Marx, Nietzsche, Heidegger, and Hitler. Modern Gnostic individuals and movements share six characteristics that Voegelin calls 'the gnostic attitude': dissatisfaction with the world, confidence that the ills of the world stem from the way it is organized, certainty that amelioration is possible, the assumption that improvement must 'evolve historically,' the belief that humanity can change the world, and the conviction that knowledge--gnosis--is the key to change.

Where Voegelin seeks to show the Gnositc nature of modernity, Jonas seeks to show the modern nature of Gnosticism. Jonas draws parallels between ancient Gnosticism and modern, secular existentialism to prove that Gnosticism is existentialist, not that existentialism is Gnostic. For Jonas, both philosophies stress above all the radical alienation of human beings from the world.

Initially, Jonas assumed that existentialism was the key to Gnosticism because it was the key to all worldviews. Gradually, he came to see existentialism as a particular worldview and consequently to see Gnosticism not as the ancient version of existentialism but as its ancient counterpart: 'There is one situation, and one only that I know of in the history of Western man, where... that [existentialist] condition has been realized and lived out with all the vehemence of a cataclysimc event. That is the gnostic movement.'" --"The Gnostic Jung" by Robert A. Segal

"Aliens Made Me Kill"

"The eternal Tao or great Tao had many names representing the idea that there is an eternal law or principle at work, underlying what appeared as a perpetually changing world in motion. Taoists referred to it by many names, including the Primal Unity and Source, the Cosmic Mother, the Infiite and Ineffable Principle of Life, the One. Tao has been referred to as the right, the moral order, the principle, the nature of life forces, the idea of the world, the method, ofr the way. Some even have translated it as God. Richard Wilhelm, the sinologist and translator fo the I Ching translated Tao as 'meaning.' In many respects, the concept of Tao resembles the Greek concept of logos. In modern translations of the New Testament into Chinese, logos is translated as Tao; the Gospel of St. John then opens, 'In the beginning was the Tao.'" --The Tao of Psychology: Synchronicity and the Self

Artifacts of mass murder for sale.
(Thanks to Mike)

"...each individual person is unique and inexplicable in terms of any scientific or philosophical system. The individual has freedom of choice, which makes his or her future unpredictable and a source of anxiety. A central theme... is the inevitability of death. This fact found the most articulate expression in Martin Heidegger's _Sein_unt_Zeit_ (1927). According to his description, human beings are cast into an unfreindly world, desperately trying to achieve goals the relevance of which will be mercilessly annihilated by death. They might try to avoid the thought of this final destiny by living in a superficial and conventional way; however, this gives life an inauthentic quality. The only way to be true to oneself is to be constantly aware of one's eventual death."

Grotstein offers "a model of the psyche in which there is a phenomenal subject (our conscious experience of ourselves as 'I') and an 'Ineffable Subject of the Unconscious.' The latter term is intentionally ambiguous in that it represents a subject who is a reflection of itself and is known (and knows itself) only indirectly... psychological health might be thought of as the degree to which an individual has been able to create a generative tension between the phenomenal subject and the Ineffable Subject of the Unconscious.

...the mystery of dreaming... is a critical way we have of communicating with ourselves and of processing that unconscious communication in the very act of dreaming. The remembering of dreams and their verbal narration in the analytic setting are secondary and tertiary phenomena. The dreamer who dreams the dream works in concert with the dreamer who understands the dream in their effort to give visual, narrative shape to psychic pain that can be viewed by an internal audience. That audience (the dreamer who understands the dream) understands and bears therapeutic witness to the truth of the experience that is brought to life in the experience of dreaming. This internal therapeutic dialogue, like the stars in the sky, is continuous, but visible only at night (that is, in sleep). The dreamer, never represented in the dream, is the 'Ineffable Subject of the Unconscious.' In this context, the Ineffable Subject of the Unconscious might be understood as a quality of being that is forever creating metaphoric reflections of itself: Dreams are among its most creative, magnificent, terrifying, enigmatic, unlocalizable creations. It could be said that we are most fully ourselves in the dreaming of the dreams that dream us...

The analytic quest... involves the voluntary 'unconcealment' of private, pain-ridden aspects of self. To achieve this, the Ineffable Subject of the Unconscious and the phenomenal subject join in an effort in which the Ineffable Subject of the Unconscious serves as a metaphorical 'playwright of the analytic text.' The Ineffable Subject of the Unconscious communicates (in the form of symptoms, dreams, actings-in, actings-out and so on) to the phenomenal subject formerly unexpressed and inexpressible pain. The phenomenal subject brings to the Ineffable Subject of the Unconscious the pain of current life experience (which is saturated with its historical antecedents). The Ineffable Subject of the Unconscious 'reworks' current experience, for example, in the form of dreaming, and tus makes it available in its altered form to the phenomenal subject..."

Also,

"Bion believed that the most basic driving force for human beings was not the Freudian libidinal and aggressive drives or the Kleinian death instinct, but the 'truth instinct' that involves an ability to achieve a resonance with 'O.' O is the symbol Bion used to refer to 'ultimate Truth,' which is unknowable in any direct way. O is beyond words and beyond sensory perception. The infant has a need for Truth that is as strong as his need for food. In early development, the infant projects unbearable (unthinkalbe) truth into the mother who converts it into bits of knowledge (K), which can be used by the infant for purposes of thinking and feeling that which was formerly unbearable to think or feel. This mother-infant relationship serves as a model for Bion's conception of the analytic relationship... transference itself is ultimately directed, through the analyst as object, toward the analysand's own unconscious (the Ineffable Subject of the Unconscious). The analyst in a state of reverie (a state of receptivity free of memory or desire) attempts to live with the truth projected into him by the analysand and, in a sense, 'becomes it' before transforming it into symbols (K)..."

From "Who is the Dreamer Who Dreams the Dream?" by James S. Grotstein

"For about three years in the early 1970s I was exploring, in a rather on-and-off manner, my own subpersonalities. It started off from two or three experiences in Gestalt therapy, and some research work I was doing on roles, reference groups, situations, and social frames. And my first step was to write down, over a period of two or three months, all the seperate aspects of myself I could discover. For example, No. 1 was 'Enthusiastic project-doer; intense absorption for short period. Very sensitive in this phase, but very selectively.'

After a certain point, I didn't seem to be adding any more. And one day it suddenly occured to me that these were aspects, rather than personalities. At first I grouped them together into five personalities, and then one of them seemed to split more naturally into two, to make six in all. I gave each one of them a name, which at first was quite arbitrary, having to do with how they had appeared; but later I gave each one a more explicit name, making it clearer to me what function it was performing.

Then I took an LSD trip (perhaps more common then than now, but in any case something familiar to me -- I regarded myself as something of an astronaut of inner space), with the explicit object of getting into each of these personalities in turn, and asking the same eleven questions of each of them. This was an extremely useful exercise, which made anumber of things very much clearer to me, and made me feel that here was something quite powerful, which could be pushed quite a long way interms of self-understaing and self-acceptance.

The next step was to ask the question, if this works for me, does it work for anyone else? So in 1974 I got together fourteen people who wanted to explore this thing with me, and we held six meetings (for evenings and two whole days) for the purpose..."

"Subpersonalities: the people inside us" by John Rowan

US government may have known about the Anthrax attacks.

Bush endorses aggression.

Henry Darger

Peter Birkhauser

The FBI, working covertly with the CIA and then-Gov. Ronald Reagan, spent years unlawfully trying to quash the voices and careers of students and faculty deemed subversive at the University of California.
(Thanks to Mike)

Alleged NSA knowledge of 9-11 attack.

Buglight art

A Hermeneutic and Rhetoric of Dreams

"I should be content
to look at a mountain
for what it is
and not as a comment
on my life" --David Ignatow

A lieutenant with balls.

"A preliminary note needs to be made that studying dissociation can itself be dissociating. So, if in the process of reading this paper you find yourself unaccountably "zoning out", "losing consciousness" or going blank, please recognize that as a symptom that you are coming up against what we all need to come up against, and find a place to re-enter the text with your attention fully connected." --Dissociation Dynamics, the Alice Miller Finding and the Social Organization of Torture

Quotes About Metaphor

Working with Color in Dreams

Easy Dreams: a different take on dream interpretation

Psyche: An Interdisciplinary Journal of Reasearch on Consciousness

A Study Guide for C.G. Jung's Dream Analysis: Notes of the Seminar

CG Jung Seminar Series

Scherer & Ouporov

Seasonal Affective Disorder (SAD): About light, depression & melatonin

Jungian Dream Analysis

The Myth of Matriarchal Prehistory

"In I Remember, whenever we were handed something, we were to say 'I remember', or acknowledge the action in some visibly apparent way... The Doors of Perception required that we touch each doorframe as we passed through... At this point, a provocative question was posed: Could we be dreaming at that very moment? ...Stephen stressed the importance of making reality testing habitual and encouraged us to keep a vigilant eye out for dream-like events in waking life which would help prepare us to recognize the anomalies in our dreams." --Diary from Lucid Dream Camp