My soul, where did you go? Did you go to the animals?
Carl Jung Depth Psychology Facebook Group
Jung: My soul, where did you go? Did you go to the animals?
Jung’s Soul: I bind the Above with the Below. I bind God and animal.
Something in me is part animal, something part God, and a third part human.
Below you serpent, within you man, and above you God.
Beyond the serpent comes the phallus, then the earth, then the moon, and finally the coldness and emptiness of outer space.
Above you comes the dove or the heavenly soul, in which love and foresight are united, just as poison and shrewdness are united in the serpent.
Shrewdness is the devil’s understanding, which always detects smaller things and finds chinks where you suspect none.
If I am not conjoined through the uniting of the Below and the Above,
I break down into three parts: the serpent, and in that or some other animal form I roam, living nature daimonically, arousing fear and longing.~ The human soul, living forever within you.
The heavenly soul, as such dwelling with the Gods, far from you and unknown to you, appearing in the form of a bird.
Each of these three parts then is independent.
Beyond me stands the heavenly mother. Her counterpart is the phallus.
His mother is the earth, his goal is the heavenly mother.
The heavenly mother is the daughter of the heavenly world. Its counterpart is the earth.
The heavenly world is illuminated through the spiritual sun.
Its counterpart is the moon.
And just as the moon is the crossing to the dead of space, the spiritual sun is the crossing to the Pleroma, the upper world of fullness .
The moon is the God’s eye of emptiness, just as the sun is the God’s eye of fullness.
The moon that you see is the symbol, just as the sun that you see.
Sun and moon, that. is, their symbols, are Gods.
There are still other Gods; their symbols are the planets.
The heavenly mother is a daimon among the order of the Gods, an inhabitant of the heavenly world.
The Gods are favorable and unfavorable, impersonal, the souls of stars, influences, forces, grandfathers of souls, rulers in the heavenly world, both in space and in force.
They are neither dangerous nor kind, strong, yet humble, clarifications of the Pleroma and of the eternal emptiness, configurations of the eternal qualities.
Their number is immeasurably great and leads over to the one supreme fundamental, which contains all qualities in itself and itself has none,
a nothing and everything, the complete dissolution of man, death and eternal life.
Man becomes through the principium individuationis.
He strives for absolute individuality, through which he ever increasingly concentrates the absolute. ~The Black Books, Vol. V, Page 270-271
There are doctor animals and ordinary animals
If you study the whole setup of such primitive situations you will see that they are just as likely as we to make the same mistake, i.e., to interpret something as psychological when it is physical and vice versa.
There are doctor animals and ordinary animals, and they are uncertain as to which is which.
This uncertainty as to what should survive seems to be a general human condition.
There exists a very deep-seated possibility of error and uncertainty as to the level on which certain impulses have to be lived and classified.
It may happen that a primitive hunter shoots a bear and is afterwards horrified to discover that he has shot an ancestral ghost.
He did not experience quickly enough the psychic implications.
I think this must have to do with the fact that we do not consciously grasp our threshold instinctive reactions; we always tend to keep within ourselves threshold reactions such as a little doubt, or a little impulse not to do something.
If the impulses are not very strong we are inclined to put them aside in a one-sided way and by this we have hurt an animal or a spirit within us.
We always tend to keep within ourselves threshold reactions such as a little doubt, or a little impulse not to do something.
If the impulses are not very strong we are inclined to put them aside in a one-sided way and by this we have hurt an animal or a spirit within us. — Marie-Louise von Franz, The Psychological Meaning of Redemption Motifs in Fairytales, Page 58
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