#jungian lexicon

[jakeenglishapologist]

Why are you so insane about pumpkins ? (genuine question)

short answer: i am unwell

long answer: so much of the media i have engaged with since i was a preteen has somehow involved pumpkins. the pumpkins are never just like, irrelevant background props. they are nearly always some form of extended metaphor, jungian analsysis, deeper meaning in the text. at this point, i feel like the pumpkin is not just a motif i am drawn to (i don't know there's going to be pumpkins!) but i see it everywhere.

isn't the pumpkin an interesting sort of gourd. it's so american, they didn't have it in europe and they brought it over and it was this sort of fantastical creation so they put it in fairy stories, they replaced the humble turnip carving samhain tradition with jack-o-lanterns. pumpkin patches, pumpkin spice, pumpkin terms of whimsical endearment. pumpkins are nostalgia (even when they are not part of your culture, not really) pumpkins are synonymous with fairytales and trick or treat and childhood.

interesting concept about homestuck really. pumpkin? what pumpkin? was there ever a pumpkin? who has the right to pumpkins in homestuck and who does not? who has the ability to covet pumpkins in homestuck? who hoards, who denies, who tries and never succeeds to possess a pumpkin. i've seen people call the pumpkin motif in homestuck a metaphor for childbirth but it's a more general semiotic icon of "the child" or childhood imo. which can also encompass childbirth of course, but i just think it's broader

if you're here because you have seen me ramble about ouran or something, i think the pumpkin carriage in ouran is reasonably self explanatory. it too is about childhood, nostalgia for something that doesn't exist/hasn't ended yet-- the carriage is also representative of the story structure and everyone's place in it. basically it's jungian analysis and kind of ribbing on the theory of collective unconsciousness (kaoru is reading ego and unconsciousness in the previous episode to the halloween one, fyi, which refers to both this metaphor and uh his whole deal in general)

ALSO Yayoi Kusama's pumpkins. the pumpkin as a motif in japan is also very interesting, bc i obviously come at it from a european perspective so that's something i'd like to look at. i saw one of her installations a few months back and there is nothing that sets off the autism like a 20 foot tall inflatable pumpkin. what she has to say about them:

i am looking at doing an academic paper on the position of the pumpkin as a metaphorical framework in european fairy stories 18th century + but i'm still researching. that's irrelevant to any of the media i've mentioned above, but my hypothesis is similar. we associate pumpkins with children because of fairy stories (and halloween) but why was the pumpkin chosen? because it was a foreign import food? so was the potato. what was so interesting about the pumpkin. how has the pumpkin entered the semiotic lexicon

or do we still assosciate pumpkins with children, or has the pumpkin spice starbucks millenial autumnal vibes aesthetic swayed it to a more disney adult in upstate new york kind of gourd?

many such cases. you Will regret asking me this. apologies for this stream of consciousness but if i was going to write something more intelligent about this i would have to self-cite later on and it would be a whole nusiance you know

[mysticmixtape-blog]

Self-knowledge is an adventure that carries us unexpectedly far and deep. ~ Even a moderately comprehensive knowledge of the shadow can cause a good deal of confusion and mental darkness, since it gives rise to personality problems which one had never remotely imagined before. ~ For this reason alone we can understand why the alchemists called their nigredo* melancholia, “a black blacker than black,” night, an affliction of the soul, confusion, etc., or, more pointedly, the “black raven.” ~ For us the raven seems only a funny allegory, but for the medieval adept it was, as we have said, a well-known allegory of the devil. ~ Correctly assessing the psychic danger in which he stood, it was therefore of the utmost importance for him to have a favorable familiar as a helper in his work, and at the same time to devote himself diligently to the spiritual exercise of prayer; all this in order to meet effectively the consequences of the collision between his consciousness and the darkness of the shadow. ~ Even for modern psychology the confrontation with the shadow is not a harmless affair, and for this reason it is often circumvented with cunning and caution. ~ Rather than face one's own darkness, one contented oneself with the illusion of one's civic rectitude. ~ Certainly most of the alchemists handled their 'nigredo' in the retort without knowing what it was they were dealing with. ~ But it is equally certain that adepts like Morienus, Dorn, Michael Maier, and others knew in their own way what they were doing. ~ It was this knowledge, and not their greed for gold, that kept them laboring at the apparently hopeless opus, for which they sacrificed their money, their goods, and their life. ~ ~Carl Jung, Mysterium Coniunctionis CW 14, Para 741 *Nigredo: An alchemical term, corresponding psychologically to the mental disorientation that typically arises in the process of assimilating unconscious contents, particularly aspects of the shadow. ~Daryl Sharp, Jungian Lexicon

[wordgoods]

Self. The archetype of wholeness and the regulating center of the psyche; a transpersonal power that transcends the ego.

The self is not only the centre, but also the whole circumference which embraces both conscious and unconscious; it is the centre of this totality, just as the ego is the centre of consciousness. ["Introduction," CW 12, par. 44.]

Like any archetype, the essential nature of the self is unknowable, but its manifestations are the content of myth and legend.

The self appears in dreams, myths, and fairytales in the figure of the "supraordinate personality," such as a king, hero, prophet, saviour, etc., or in the form of a totality symbol, such as the circle, square, quadratura circuli, cross, etc. When it represents a complexio oppositorum, a union of opposites, it can also appear as a united duality, in the form, for instance, of tao as the interplay of yang and yin, or of the hostile brothers, or of the hero and his adversary (arch-enemy, dragon), Faust and Mephistopheles, etc. Empirically, therefore, the self appears as a play of light and shadow, although conceived as a totality and unity in which the opposites are united.[Definitions," CW 6, par. 790.]

The realization of the self as an autonomous psychic factor is often stimulated by the irruption of unconscious contents over which the ego has no control. This can result in neurosis and a subsequent renewal of the personality, or in an inflated identification with the greater power.

The ego cannot help discovering that the afflux of unconscious contents has vitalized the personality, enriched it and created a figure that somehow dwarfs the ego in scope and intensity. . . . Naturally, in these circumstances there is the greatest temptation simply to follow the power-instinct and to identify the ego with the self outright, in order to keep up the illusion of the ego's mastery. . . . [But] the self has a functional meaning only when it can act compensatorily to ego-consciousness. If the ego is dissolved in identification with the self, it gives rise to a sort of nebulous superman with a puffed-up ego.[On the Nature of the Psyche," CW 8, par. 430.]

Experiences of the self possess a numinosity characteristic of religious revelations. Hence Jung believed there was no essential difference between the self as an experiential, psychological reality and the traditional concept of a supreme deity.

It might equally be called the "God within us."[The Mana-Personality," CW 7, par. 399.

[hjgukyilukyu]

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Author : Clarissa Pinkola Est?s

Pages : 584 pages

Publisher : Ballantine Books

Language : eng

ISBN-10 : 0345409876

ISBN-13 : 9780345409874

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Read Online and Download Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype .Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul. .

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Book Details:

Author : Clarissa Pinkola Estés Publisher : Ballantine Books ISBN : 0345409876 Publication Date : 1996-11-27 Language : eng Pages : 584

Book Synopsis:

Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls 'psychic archeological digs' into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

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Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype

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Author : Clarissa Pinkola Estés Publisher : Ballantine Books ISBN : 0345409876 Publication Date : 1996-11-27 Language : eng Pages : 584

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Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls 'psychic archeological digs' into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

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Read and Download Clarissa Pinkola Est?s book Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype.Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul. . 

 Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype by Clarissa Pinkola Est?s

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Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype

  Synopsis :

Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

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[nicolaslibrary]

Women Who Run With the Wolves - Clarissa Pinkola Estés

Synopsis:

Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype. Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

[nietr]

idec gonna shill for JBP more because he is just who we need at this time. I also love he’s bringing back the Jungian concepts back into the public lexicon 

[k00233706]

“In civilizations without boats, dreams dry up, espionage takes the place of adventure and the police take the place of pirates.” Foucault

Personal Mythology 

My explanation of personal mythology centers on the idea that our personal history is not fixed, and that we can transform our story through imaginative retelling.  This is an idea that I first became aware of when I read Franz Fanon’s Wretched of the Earth.  It is a compelling read, and in his essay on National Culture, Fanon places the storyteller at the center of the struggle for national liberation.  A culture which has been petrified by colonial oppression can, according to Fanon be redeemed through a storytelling practice which tends to “ bring conflicts up to date and to modernize the kinds of struggle which the stories evoke, together with the names of heroes and the types of weapons”.

Bringing conflicts up to date

In my mid twenties I suffered prolonged mental disorder.  I did not seek medical support at the time because  the model of intervention was the practice of psychiatry and alternative healing was outside my financial scope. The root of the struggle was no doubt deeply historic and was compounded by the reinforcement of colonial controls during my childhood.  Meeting my first husband allowed me to breakdown, disintegrate and finally construct a foundation for a Persona which would help me navigate life.  It was a very violent personal revolution and Fanon points out that “ at the level of individuals, violence is a cleansing force. It frees the native from his inferiority complex and from his despair and inaction; it makes him fearless and restores his self-respect”

Modernizing the struggle

Through reading I was exposed to a world of new ideas and I translated my historic struggle into a contemporary context.  Essentially the goal is the nurturing of a strong and healthy psyche that is able to withstand external pressure whether they be challenges we all face in the course of our lives or extra ordinary pressure such as the present oppressive regime unfolding across the world right now.  From this position I began to reconstruct my own identity as I prepare to deal with the new faces of oppression.  This personal empowerment  is nurtured principally through artmaking and engaging with an online life coaching programme aimed at developing physical and mental strength.

The names of heroes….

The heroes of my revolution were all story tellers. Each new story was an expansion of my ability to interpret my experience and a new lexicon with which to describe it.  I believe this ability to view things through a multiple of perspectives was at the very center of my survival.  I think of Hermes, god of poetry, freeing Persephone from Hades, and often contemplate the fate of young people growing up in a monoculture,  with no recourse to alternative discourses when presented with inner conflicts. Among these mind altering authors were Carlos Castaneda, Joseph Campbell, Carl Jung, Aldous Huxley, Kahlil Gilbran, Germain Greer, Robert Bly, Naomi Klein, Paulo Coelho, M Scott Peck, Deepak Chopra, Don Miguel Ruiz and Gabriel Garcia Marquez. I note an atteaction to mysticism amd magic.

….and the types of weapons

Apart from the internal symposium of storytellers now shaping the dialogue with Self, my outward activities, which were transformative tools, included art, community leadership through art, gardening, writing, music making, herbology and adopting a minimalist approach to living. I began too, to develop a store of symbolic meaning which was informed by my areas of interest, dreams and psychic happenings.

Of course the knowledge I acquired was no quick fix for deep rooted complexes and I had, and still have, a long road of experiential learning ahead of me and new teachers to meet.

The Present

 Hawaiian sovereignty activist Hayden Burgess, wrote that there are five stages of decolonization: Recovery, Mourning, Dreaming, Commitment, and Action. I believe I have passed through the first three stages and am now embarking upon stage four which is where I  commit to my dreams and make them reality. During this stage and according to Burgess I must identify what issues to commit to. Part of being able to commit to my dreams will be to look into my darkness, this time from outside, and through the application of Jungian principles to see what complexes need addressing so that I will not be held back from Self actualization.

Printmaking

This is the commitment spoke of above. Through printmaking I am acquiring the skills to use image and text as devices for storytelling and become the liberator of the sovereign state of self.

[femlib]

Women Who Run with the Wolves: Myths and Stories of the Wild Woman Archetype Clarissa Pinkola Estés, 1992

Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype. Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

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[personalmythology]

What is personal mythology

My explanation of personal mythology centers on the idea that our personal history is not fixed, and that we can transform our story through imaginative retelling.  This is an idea that I first became aware of when I read Franz Fanon’s Wretched of the Earth.  It is a compelling read, and in his essay on National Culture, Fanon places the storyteller at the center of the struggle for national liberation.  A culture which has been petrified by colonial oppression can, according to Fanon be redeemed through a storytelling practice which tends to “ bring conflicts up to date and to modernize the kinds of struggle which the stories evoke, together with the names of heroes and the types of weapons”.

Bringing conflicts up to date

In my mid twenties I suffered prolonged mental disorder.  I did not seek medical support at the time because  the model of intervention was the practice of psychiatry and alternative healing was outside my financial scope. The root of the struggle was no doubt deeply historic and was compounded by the reinforcement of colonial controls during my childhood.  Meeting my first husband allowed me to breakdown, disintegrate and finally construct a foundation for a Persona which would help me navigate life.  It was a very violent personal revolution and Fanon points out that “ at the level of individuals, violence is a cleansing force. It frees the native from his inferiority complex and from his despair and inaction; it makes him fearless and restores his self-respect”

Modernizing the struggle

Because my husband had a multi-faceted world view, he was able to support me during this prolonged crisis, though, it must be pointed out, at the expense of his own well being at the time and the subsequent dissolution of our relationship.  During my relationship with him I was exposed to a world of new ideas and I translated my historic struggle into a contemporary context.  The colonizing force was now seen from within a  New Age framework.  From this position I began to reconstruct my own identity as I prepared to deal with the new faces of oppression.  

The names of heroes….

The heroes of my revolution were all story tellers. Each new story was an expansion of my ability to interpret my experience and a new lexicon with which to describe it.  I believe this ability to view things through a multiple of perspectives was at the very center of my survival.  I think of Hermes, god of poetry, freeing Persephone from Hades, and often contemplate the fate of young people growing up in a monoculture,  with no recourse to alternative discourses when presented with inner conflicts. Among these mind altering authors were Carlos Castaneda, Joseph Campbell, Carl Jung, Aldous Huxley, Kahlil Gilbran, Germain Greer, Robert Bly, Naomi Klein, Paulo Coelho, M Scott Peck, Deepak Chopra, Don Miguel Ruiz and Gabriel Garcia Marquez..  Of all these authors I have kept the books of Joseph Campbell, Carl Jung, Paulo Cohello, Deepak Chopra, Kahlil Gilbran and M.Scott Peck.  

….and the types of weapons

Apart from the internal symposium of storytellers now shaping the dialogue with Self, my outward activities, which were transformative tools, included art, community leadership through art, gardening, writing, music making, herbology and adopting a minimalist approach to living. I began too, to develop a store of symbolic meaning which was informed by my areas of interest, dreams and psychic happenings.

I also developed my identity as an artist and quickly found that it was easier to move through life with this Persona.

Of course the knowledge I acquired was no quick fix for deep rooted complexes and I had, and still have, a long road of experiential learning ahead of me and new teachers to meet. 

The Present

I have only recently landed from the journey which took place after the break-up of my relationship with the father of my children, an outward journey of 9 years.   Hawaiian sovereignty activist Hayden Burgess, wrote that there are five stages of decolonization: Recovery, Mourning, Dreaming, Commitment, and Action. I believe I have passed through the first three stages and am now embarking upon stage four which is where I  commit to my dreams.and make them reality.  During this stage and according to Burgess I must  identify what issues to commit to. Part of being able to commit to my dreams will be to look into my darkness, this time from outside, and through the application of Jungian principles to see what complexes need addressing so that I will not be held back from Self actualization.

[someonedreamsmefan]

(via Goodreads | Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype by Clarissa Pinkola Estés — Reviews, Discussion, Bookclubs, Lists)

Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype. Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

A BOOK I READ SOMETIME AGO AND I WANT TO READING AGAIN