Alchemy and Carl Jung
Bret Burquest - September 25, 2009
Carl Jung (1875-1961) was a Swiss psychiatrist, the founder of analytical psychology known as Jungian psychology.
As a theoretical psychologist and practicing clinician, he explored the psyche through an examination of dreams, mythology, religion and art. He also spent much of his life delving into alchemy, astrology and Eastern philosophy. Some of his notable achievements include the concept of psychological archetypes, synchronicity and the collective unconscious.
Jung emphasized the importance of harmony and balance. The process of “individuation” was the central concept of analytical psychology. For a person to become whole, it requires a psychological process of integrating the conscious with the unconscious while still maintaining conscious independence.
PERFECTIBILISTS: The 18th Century Bavarian Order of the Illuminati
The Ascendancy of the Scientific Dictatorship
Memoirs Illustrating the History of Jacobinism
Fire in the Minds of Men: Origins of the Revolutionary Faith
America's Secret Establishment: An Introduction to the Order of Skull & Bones
October 8th, 2009 at 3:22 pm
“The Aryan Christ: The Secret Life of Carl Jung,” by Richard Noll is an excellent resource over this topic! They have it at my local library, so I make frequent when discussing Jung.
October 8th, 2009 at 3:33 pm
Thanks. I’ve been meaning to get that. I will, sooner or later; but I have at least ten books on the go and more that I haven’t even touched yet!
October 8th, 2009 at 4:54 pm
It will be well worth the wait, my friend!
What have you been reading lately? I’m in the middle of a collection of essays on metaphysical naturalism. Great stuff, especially when dealing with the topic of monism (something Weikert touches on in his lecture).
October 8th, 2009 at 6:44 pm
Philosophy hurts my brain. Can’t get into it. I like the way you guys explain it for us laymen though!
I’m reading a couple of Gershom Scholem books; that new Cagliostro book; finishing up Darnton’s Mesmerism and the End of the Enlightenment; Pestalozzi and his Times: A Pictorial Record; Porset’s Les Philalèthes Et Les Convents De Paris; Fabre’s Un Initié Des Sociétés Secrètes Supérieures; Baigent’s new Armageddon book which I’m going to review cause I was sent it for free (…and I won’t be nice to him!); a book about Saint-Simon; Franco Venturi’s Roots of Revolution; Grusd’s B’nai B’rith; a Mazzini book … and a few more. They never seem to get finished when you do it it like that.
October 9th, 2009 at 2:18 pm
What’s the book over Saint-Simon titled? Saint-Simon is an extremely important theoretician when it comes to understanding technocratic governance. Heretofore, I think Billington and Fisher have written the most thorough examinations of Saint-Simon.
October 9th, 2009 at 2:38 pm
Frank E. Manuel, The New World of Henri St. Simon (University of Notre Dame Press, 1963). It was one of the primary sources for Billington’s own account of Saint-Simon. It’s why I got it in the first place; and it doesn’t disappoint. There’s so many eye-popping nuggets translated straight from the works of St. Simon, that it is tempting to start highlighting like mad. If you did, however, every other page would be defaced! Highly recommended - especially for the research that you guys do.
October 9th, 2009 at 4:03 pm
I’m going to grab that bad boy up right away! I’ll have to hit the good ol’ interlibrary loan system!
BTW, Paul and I have a new article coming together for ya! Sorry for the delay. It’s fall sports season, which means that I have been nonstop busy covering games.
October 9th, 2009 at 4:07 pm
Just discovered this… Yates cites Manuel in The Rosicrucian Enlightenment!
http://books.google.com/books?id=vQeEcXlg9o4C&pg=PA201&dq=Frank+E.+Manuel#v=onepage&q=Frank%20E.%20Manuel&f=false
October 15th, 2009 at 4:19 pm
Phillip - Dr. Farrell has some really good critiques of metaphysical naturalism and monism in “God, History and Dialectic” as does Van Til:
“When we have found this unity [monism] it is not we who have found it; it is that Unity that has found itself through us. And yet this Unity has not even thus found itself for it is no self. If it were itself, it would not have found itself, and if it has found itself it is no longer itself. Thus the Absolute as well as we must run off in opposite directions simultaneously. It must be pure act and to be pure act it must act in still greater heights of separation from all contact with all temporal plurality. On the other hand, it cannot, at the same time, be active in the direction of pure affirmation. But this affirmation is affirmation of pure temporal individuation and as such is at the same time negation of pure unification by negation and separation.”
Cited in R.J. Rushdoony’s “The One and the Many,” pg. 127.