On Psychic Energy by Carl Jung

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On Psychic Energy by Carl Jung On psychic energy by carl jung Continue In 1912, Einstein presented his theory of special theory of relativity. One experiment he developed to test his intuition that time and space could be in relation to the observer was surprisingly simple: He installed two cameras at both ends of the rail platform. The car was prepared so that a small explosion went off in the middle of the platform, and the cameras then photographed the explosion at the moment it detonated. The exact time was recorded at each location; the difference was found between the two. We are familiar with the influence of Einstein's theories on science. He proved that time and space are relative to the observer as well as movement. It revolutionized existing energy concepts and paved the way for modern technology. In the same year, K.G. Chung presented his theory of psychic energy: an analogy with einstein's physical discoveries. It has shown that perception is relative to the individual; that our human objectivity is not what it seems. Its subjective factor is still little recognized today even by psychology, much less by science, since then a century. Everyone in their field has shown that any depth of perspective of nature is illogical. Later, Einstein's theory of general relativity turned Newton's assumptions about gravity upside down. He proved that the gravitational effect of the body in space is proportional to its mass; that its effects are not immediate, but in relation to the speed of light. The study of complexes, again, bore a significant resemblance to physical concepts. The mass, or value of a complex of ideas, determines the gravitational effects of instinctive function. The more vital the function, the more its energy attracts mental material to it, creating a complex of emotionally charged associations. Although the function itself is common to all, its subjective value in relation to the individual, and this general principle is borne out by experience: so much so that the idea of complexes is now used in everyday speech. You can have an energy complex or inferiority complex or sexual complex. It's part of what makes us unique; a visible form of psychic energy that is expressed in symbols or symbolic behavior. Jun showed how images reflect natural functions; that the unconscious psyche expresses them in this symbolic language of the picture. As much as an unknown language could be interpreted by comparatively analyzing the associations and context of certain words and ideas, he discovered the main themes that are repeated in the myths and symbols of all people. These analogies reflect our overall structure. Personal values hide and reveal the dual nature of symbols according to individual location. More general perspectives are partly determined by favored subjective function, such as thinking or feeling, as well as Relationship. In an extrovert type the weight of value lies in the outside world. The introvert focuses on the inner object. They, combined with the unique nature of consciousness, are presets of perception. It is not entirely ironic that physical discoveries and their mental parallels are so unevenly recognized. The complexities of self-observation depend on laws that are as objective as the laws governing any natural process; but because the subjective mind is unique, they can only be derived through a process of self-analysis in which the unconscious delivers objective material for comparison. Few external observers have the opportunity beyond their own projections to assess the effects of individual development. Jun's concepts were as revolutionary as Einstein's. They are even more important as a result of technological advances. The quantum physicist is motivated by the same human fears and insecurities as in biblical times, but can he imagine the psychological equivalent of 'E'MC2'? (Maybe: Psychic energy-concrete thought x evolution of consciousness2?) The rational perspective only reinforces the split between artificial reality and the unconscious psychic that will lead us in a natural direction. The innate wisdom of this nature transcends conscious knowledge, evident for the reflexive mind. However, the ego projections behind ideological and political debates make science and technology as dangerous as it is productive. Where is the science of the mind? Ego-psychology, based on collective norms, could not give. The tension between the conscious and the unconscious has now reached epic proportions. There are special reasons for this that standardized methods cannot solve. This spiritual reflection can be as basic a requirement as biological and social, beyond their purview. Spiritual development, the expansion of consciousness, not just intelligence, confronts the world of feelings; this is the opposition that we face now. More than a century ago, Jun conceived a model that outlined our modern conflicts. To understand them, psychological knowledge and reflection are needed, not just conscious faith or rational assumption. Joon has demonstrated that the religious factor is a vital function of man. Did it just disappear, or did the characters change shape? The old religion was ineffective to such an extent that the ego identified with its own compensations. Do we think we understand what this means and why it means more than what E'MC2 means for the inner beast that uses knowledge in it? Regardless of whether it is primitive or not, humanity is always on the verge of actions that it performs, but does not control. The whole world wants peace, and the whole world is preparing for war... - Carl Jun It's been a century since Joon presented his theory Energy. It seems a little more today than then. His psychological adaptation of the laws of physical energy looks as arbitrary for scientific thought, as do religious figures or philosophical paradoxes that have long occupied minds. In terms of psychic energy, however, objective study of things involves a subjective charm that is inseparable from human use and intention. The purpose and direction of nuclear technology is now to charge young psychology with guiding us from the religious and philosophical dead end of the divided intelligence offered in the new atomic age. What scholars considered Jung's mysticism was a new philosophy of science and religion; comparative history of consciousness with a conceptual view of mental functioning that stretched the boundaries of causal thought. His intuition of the dark side of humanity stretched him beyond the superficial applications of rational method; for the method enjoys more intellectual recognition than its subject. The new dogma of objectivity replaces the old religious; his images dissolve into a dark, bottomless universe of impersonal and unspeakably cruel cosmic forces. Where did the emotional energy that we put into the forecasts go? The case now seems to have turned around; The devil is in the house and can not get out. As Goethe's Faust echoed two centuries ago, a whole new celestial mirror looks at us from eternal eternity. But it was Jun who brought the metaphysical religious philosophy into the earthly mental reality: ... the psyche is so infinitely diverse in its manifestations, so in perpetuity and limitless, that its definitions are difficult, if not impossible to interpret, while definitions based on the method of observation and the method derived from it are - or at least should be - known quantities. Psychological studies proceed from these empirically or arbitrarily defined factors and observes the psyche in terms of their change. Thus, the psyche looks like a violation of the likely mode of behavior postulated by one or another of these methods. He stated that it all depended on the method and its prepositions and that they largely determine the results. The method itself is disturbed by the autonomous behavior of the psyche... The partial nature of thought can never foresee instinctive processes; they are truly unconscious and will always ignore the conscious description. By allowing the material he has observed over the decades to form his own picture, Joon postulated his theory of types: sixteen fundamental realities in which each of them can be considered as valid as the others. He stressed that this was just one of many possible (or probable) ways of observing - and again, Goethe's words echoed in the background: It was the fact of an ancient date that people make small worlds in the great. He that in practice no classification is displayed in a perfect or abstract form. All the psychic things are protean, shift. They disappear and appear in accordance with their own laws; one of the reasons psychology, in the end of the case, is more philosophical than scientific. But, such a smooth look allows the timeless psyche to express itself. To treat this reality on their own terms, to enter the dark world of uncertainty: Fear and resistance are pointers that stand next to through regia to the unconscious, and it is obvious that what they first mean is a preconceived opinion about what they point to. It is quite natural that from a sense of fear it is necessary to draw a conclusion about something dangerous and from the feeling of resistance of something repulsive. The patient does it, the public does it, and in the end the analyst does it too... this view naturally perceives the unconscious as consisting of incompatible tendencies that are suppressed because of their immorality. But unconscious compensation involves objective functions. Hidden in religious guilt and philosophical reflections that bind together two opposing realities are images designed to complement our preconceptions: the dark side of mental heritage that makes consciousness toward greater mystery. Thanks to inherited morality and the threat of extinction behind new technology, we are now multiplying exponentially faster than we kill each other; though the compulsion for both was not noticeably altered either.
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