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Il Libro Rosso. Liber Novus
Carl Gustav Jung lavorò al Libro rosso dal 1913 al 1930 e ancora in tardissima età lo definì l'opera sua capitale. L'opera in cui aveva deposto il nucleo vitale e di pensiero della sua futura attività scientifica. Eppure non volle mai autorizzarne la pubblicazione, e dopo di lui anche gli eredi si attennero alla consegna. Così solo oggi, a ottant'anni dalla sua conclusione e a mezzo secolo dalla morte del suo autore, questo testo straordinario esce dal caveau della banca svizzera in cui era conservato. Il Libro rosso è il libro segreto di Jung, scrigno privato di un'anima che lì si cela nella sua nudità, e che un comprensibile pudore ha inteso proteggere da sguardi curiosi, e si situa al centro di una straordinaria sperimentazione artistica e psicologica che ne fa un unicum nel panorama novecentesco. Quella che Jung chiamerà più tardi "immaginazione attiva" e che fu ampiamente utilizzata in questo volume, è appunto lo strumento inedito di cui egli si servì, nel corso della sua discesa agli inferi, per suscitare i contenuti archetipici della psiche e oggettivarli attraverso il dialogo interiore, la scrittura, la pittura, la scultura. Prefazione di Ulrich Hoerni.
371 pages, Hardcover
First published January 1, 2009
About the author
C.G. Jung
1,928 books12.2k followersCarl Gustav Jung (/jʊŋ/; German: [ˈkarl ˈɡʊstaf jʊŋ]), often referred to as C. G. Jung, was a Swiss psychiatrist and psychotherapist who founded analytical psychology. Jung proposed and developed the concepts of extraversion and introversion; archetypes, and the collective unconscious. His work has been influential in psychiatry and in the study of religion, philosophy, archeology, anthropology, literature, and related fields. He was a prolific writer, many of whose works were not published until after his death.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
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June 22, 2026
12.1.09
I couldn't sleep last night, as inspired as I was having begun to read Carl Jung's Liber Novus, his "Red Book." My first impression is that this is a massive tome; at 16x12x2'' it is easily the largest book I've ever laid hand on, and just turning the pages takes a substantial effort. But it's well worth it.
The Liber Novus is Jung's account of his decades long process of psychological and subconscious self experimentation, through a technique called "active imagination;" a process that he claimed was the seeds to all his work. Written first in a series of Black Books, this masterpiece was later painstakingly copied into a red leather-bound book, though never finished. And by copy I mean create an entire illuminated manuscript, complete with exquisite calligraphy and full color mandala and dream illustrations, that Jung worked on till his fascination with alchemy took hold, and then sat in a box until long after he died.
This first edition presents not just a translation of the text (by Jung scholar Sonu Shamdasani), but a full facsimile of the original folio plates, which have been kept in a safe deposit box unlooked at for the last 80 years and so are in excellent condition. The edition also includes critical apparatuses; a historical essay to contextualize the significance of the Liber Novus in Jung's life and work (and was the main thrust to convince the Society for the Heirs of Jung to finally let the book be published), as well as paratextual citations to highlight the variety of references in the manuscript itself, which should make the read that much more insightful.
Flipping through the folio I was struck by the richness of the illustrations, some of which I would consider masterpieces in themselves, filled with fractals, swirling colors, archetypal situations, and a surreal dream-sense that was apparently under-appreciated by the Surrealists. The calligraphy is in German, which I unfortunately don't speak, and can only comment on the precise appearance of.
As for the text itself, that will be my next attempt. I will say that it begins with the title: "The way of what is to come," along with some prophetic quotations from Isaiah, and much of it is in dialogue form between Jung and his spirit guide (in the tradition of Mephistopheles), placing the work as a modern take of the tradition of revelatory literature, which isn't so far off considering the inclusion of Jung's dreams prophesying the World Wars.
On the whole, the book seems to be Jung's attempt to reconcile the scientific with the mythic and spiritual, the personal with collective, and as such could not be more timely than to finally see the light of people's eyes. As a writer interested in the use of dreams and personal narratives, as well as having taken this process to my own experimental, revelatory, self-mythology and understand the danger of attempting vs. the incredibly potent imagery that can come out of such a process, I suspect the Liber Novus may have far reaching cultural effects that we could only begin to imagine.
12.11.09
I finally started reading the text of Jung's Red Book last night, and it is as revelatory, revolutionary, and vitally important as I suspected it would be, not just in terms of Jung's psychological theories but in taking a stance for a broader spiritual approach to reality that is even more lacking now than when Jung was writing. Reading this is like reading Blake, I want to quote every passage (as they are almost all brilliant), but if my cat will get off the tome I'll look at some of the important symbols and themes that Jung was attempting to articulate.
The spirit of the times vs. the spirit of the depths - Jung makes a distinction between the spirit or stance of the time in which he lives vs. the spirit of a greater, ancient, and universal reality that is entirely overlooked by the present, and is striving to come forth through Jung. This is historical consciousness vs. the mythic subconsciousness, and Jung frames the Red Book as a way of getting past all the small-minded, violent, materialistic impulses of his age (including a harsh criticism of Christianity), while recognizing that this present world may entirely ignore his warning and call for an understanding of the subconscious.
The supreme meaning - Jung claims that God and gods are only images of an eternal supreme meaning oscillating between meaning and absurdity, and it is this supreme meaning that men must come to recognize as a solution to the spirit of the times. This is entirely consistent with my concept of ultimate significance, in that the supreme meaning is more truly real than the images we conceive of it through.
Dreams and epiphanic visions - Jung recounts a number of visions prophesying the world wars as well as his own future work. He claims an uncontrollable compulsion to record these dreams, though he never did before. Similarly, a number of the passages Jung claims are actually the spirit of the depths or his soul speaking through him as a medium.
The soul - Much of the early part of this book is Jung's attempt to reconnect with his soul. This is the formation of his archetype of the anima/animus, but it is not made explicit in his academic writings that the archetype is not just an image but one's actual, living soul, which encourages us to live and do everything we dream of living and doing. The soul is one's God and opposite, which perfects us in the supreme meaning. The soul is not part of us, we are only the expression and symbol of our soul in the world.
The desert - Though Jung's academic writings discuss the archetypes they do not discuss (as far as I've read) the importance of subconscious locations. In particular Jung discusses here the image of the desert, which is the conception of oneself and soul that one must journey into and rejuvenate in order to overcome the spirit of the times. Jung believes he saw a desert because his soul had been withered (and perhaps those in touch with their souls experience a garden). From my own explorations of the subconscious I also found this "desert of the soul" as the location for the deeper, mythic realities I had to contend with outside of the city (the symbol for the everyday world and times). As my own process continued, this desert was first flooded and became a garden before the entire inner world was set to flames so that a new internal reality could form. I am curious how these locations change through Jung's process in the remainder of the Red Book, as I find such psychogeographies an essential compliment to the character archetypes.
The descent into hell - Jung has a vision in which he realizes that he must descend to hell in order to individuate himself and find the supreme meaning. Such descensus avernum are common in mythic and revelatory literature and serve as another example of the importance of place as symbol for Jung's theories. Jung equates this descent with the possibility of going mad, and sees himself as a sacrificed hero who must overcome that potential madness for a more divine madness lacking in the spirit of the times. This section (and the titles of the other sections) suggest that Jung is on a hero's journey comparable to that described by Joseph Campbell. This hell is all the absurd meaninglessness of our times that we must go through in order to construct our own meaning of events, which is the supreme meaning.
I couldn't sleep last night, as inspired as I was having begun to read Carl Jung's Liber Novus, his "Red Book." My first impression is that this is a massive tome; at 16x12x2'' it is easily the largest book I've ever laid hand on, and just turning the pages takes a substantial effort. But it's well worth it.
The Liber Novus is Jung's account of his decades long process of psychological and subconscious self experimentation, through a technique called "active imagination;" a process that he claimed was the seeds to all his work. Written first in a series of Black Books, this masterpiece was later painstakingly copied into a red leather-bound book, though never finished. And by copy I mean create an entire illuminated manuscript, complete with exquisite calligraphy and full color mandala and dream illustrations, that Jung worked on till his fascination with alchemy took hold, and then sat in a box until long after he died.
This first edition presents not just a translation of the text (by Jung scholar Sonu Shamdasani), but a full facsimile of the original folio plates, which have been kept in a safe deposit box unlooked at for the last 80 years and so are in excellent condition. The edition also includes critical apparatuses; a historical essay to contextualize the significance of the Liber Novus in Jung's life and work (and was the main thrust to convince the Society for the Heirs of Jung to finally let the book be published), as well as paratextual citations to highlight the variety of references in the manuscript itself, which should make the read that much more insightful.
Flipping through the folio I was struck by the richness of the illustrations, some of which I would consider masterpieces in themselves, filled with fractals, swirling colors, archetypal situations, and a surreal dream-sense that was apparently under-appreciated by the Surrealists. The calligraphy is in German, which I unfortunately don't speak, and can only comment on the precise appearance of.
As for the text itself, that will be my next attempt. I will say that it begins with the title: "The way of what is to come," along with some prophetic quotations from Isaiah, and much of it is in dialogue form between Jung and his spirit guide (in the tradition of Mephistopheles), placing the work as a modern take of the tradition of revelatory literature, which isn't so far off considering the inclusion of Jung's dreams prophesying the World Wars.
On the whole, the book seems to be Jung's attempt to reconcile the scientific with the mythic and spiritual, the personal with collective, and as such could not be more timely than to finally see the light of people's eyes. As a writer interested in the use of dreams and personal narratives, as well as having taken this process to my own experimental, revelatory, self-mythology and understand the danger of attempting vs. the incredibly potent imagery that can come out of such a process, I suspect the Liber Novus may have far reaching cultural effects that we could only begin to imagine.
12.11.09
I finally started reading the text of Jung's Red Book last night, and it is as revelatory, revolutionary, and vitally important as I suspected it would be, not just in terms of Jung's psychological theories but in taking a stance for a broader spiritual approach to reality that is even more lacking now than when Jung was writing. Reading this is like reading Blake, I want to quote every passage (as they are almost all brilliant), but if my cat will get off the tome I'll look at some of the important symbols and themes that Jung was attempting to articulate.
The spirit of the times vs. the spirit of the depths - Jung makes a distinction between the spirit or stance of the time in which he lives vs. the spirit of a greater, ancient, and universal reality that is entirely overlooked by the present, and is striving to come forth through Jung. This is historical consciousness vs. the mythic subconsciousness, and Jung frames the Red Book as a way of getting past all the small-minded, violent, materialistic impulses of his age (including a harsh criticism of Christianity), while recognizing that this present world may entirely ignore his warning and call for an understanding of the subconscious.
The supreme meaning - Jung claims that God and gods are only images of an eternal supreme meaning oscillating between meaning and absurdity, and it is this supreme meaning that men must come to recognize as a solution to the spirit of the times. This is entirely consistent with my concept of ultimate significance, in that the supreme meaning is more truly real than the images we conceive of it through.
Dreams and epiphanic visions - Jung recounts a number of visions prophesying the world wars as well as his own future work. He claims an uncontrollable compulsion to record these dreams, though he never did before. Similarly, a number of the passages Jung claims are actually the spirit of the depths or his soul speaking through him as a medium.
The soul - Much of the early part of this book is Jung's attempt to reconnect with his soul. This is the formation of his archetype of the anima/animus, but it is not made explicit in his academic writings that the archetype is not just an image but one's actual, living soul, which encourages us to live and do everything we dream of living and doing. The soul is one's God and opposite, which perfects us in the supreme meaning. The soul is not part of us, we are only the expression and symbol of our soul in the world.
The desert - Though Jung's academic writings discuss the archetypes they do not discuss (as far as I've read) the importance of subconscious locations. In particular Jung discusses here the image of the desert, which is the conception of oneself and soul that one must journey into and rejuvenate in order to overcome the spirit of the times. Jung believes he saw a desert because his soul had been withered (and perhaps those in touch with their souls experience a garden). From my own explorations of the subconscious I also found this "desert of the soul" as the location for the deeper, mythic realities I had to contend with outside of the city (the symbol for the everyday world and times). As my own process continued, this desert was first flooded and became a garden before the entire inner world was set to flames so that a new internal reality could form. I am curious how these locations change through Jung's process in the remainder of the Red Book, as I find such psychogeographies an essential compliment to the character archetypes.
The descent into hell - Jung has a vision in which he realizes that he must descend to hell in order to individuate himself and find the supreme meaning. Such descensus avernum are common in mythic and revelatory literature and serve as another example of the importance of place as symbol for Jung's theories. Jung equates this descent with the possibility of going mad, and sees himself as a sacrificed hero who must overcome that potential madness for a more divine madness lacking in the spirit of the times. This section (and the titles of the other sections) suggest that Jung is on a hero's journey comparable to that described by Joseph Campbell. This hell is all the absurd meaninglessness of our times that we must go through in order to construct our own meaning of events, which is the supreme meaning.
February 2, 2011
Only a few books read in a lifetime actually change you. Can you honestly say you are a different person after the work is absorbed? I feel that my cells have been re-charged with a new vitality.
The Red Book is a lovingly inscribed and illustrated account of a deep inner journey into the heart of god, spirituality, mythology, and primarily the depths that Jung called the Shadow. Within only a few pages I was struck by many synchronicities - (another term coined by Jung) - specific details that connected with scary precision to my own recent ideas, dreams, and other reading.
I put aside writing and other projects and devoted my spare time to The Red Book. Some of the text is heady, analytical stuff to slog through, but much of it is hilarious. Jung's encounters with his soul, Salome, and other mythic beings inside his unconscious read like epic spats, with lots of grumbling and cajoling.
Inspired by Jung's process of 'active imagination,' I opened my mind and heart to encounter what I might find in my own deep unconcious. Fascinated, frightened and yet determined to uncover what was lurking inside, driving my judgments and conflicts, I spent 4 months in my own 'depths.' This process opened a deep, sobering vein of understanding and growth. It's the best work I've ever done, without a therapist or guru - only The Red Book as a road map.
Jung took on his courageous work nearly 100 years ago. I was struck by similarities between his time and ours, from interest in the metaphysical to unrest and uncertainty. It was the foundation of so much exploration - the collective unconscious, mandalas, anima/animus, etc. - Jung's great ideas that our generation takes for granted.
I will celebrate his contribution by living my own life, my way. And with the hope that the jewels I found in my journey will make a difference, too.
The Red Book is a lovingly inscribed and illustrated account of a deep inner journey into the heart of god, spirituality, mythology, and primarily the depths that Jung called the Shadow. Within only a few pages I was struck by many synchronicities - (another term coined by Jung) - specific details that connected with scary precision to my own recent ideas, dreams, and other reading.
I put aside writing and other projects and devoted my spare time to The Red Book. Some of the text is heady, analytical stuff to slog through, but much of it is hilarious. Jung's encounters with his soul, Salome, and other mythic beings inside his unconscious read like epic spats, with lots of grumbling and cajoling.
Inspired by Jung's process of 'active imagination,' I opened my mind and heart to encounter what I might find in my own deep unconcious. Fascinated, frightened and yet determined to uncover what was lurking inside, driving my judgments and conflicts, I spent 4 months in my own 'depths.' This process opened a deep, sobering vein of understanding and growth. It's the best work I've ever done, without a therapist or guru - only The Red Book as a road map.
Jung took on his courageous work nearly 100 years ago. I was struck by similarities between his time and ours, from interest in the metaphysical to unrest and uncertainty. It was the foundation of so much exploration - the collective unconscious, mandalas, anima/animus, etc. - Jung's great ideas that our generation takes for granted.
I will celebrate his contribution by living my own life, my way. And with the hope that the jewels I found in my journey will make a difference, too.
September 7, 2024
«روانشناس عارف یا عارف روانشناس، مسأله این است.»
ریویوو پیش رو درباره «کتاب سرخ» از کارل گوستاو یونگ ، کتابیه که علیرغم شهرت و محبوبیت نویسنده اش، به احتمال خیلی زیاد جزو «کمتر خوانده شده» های گودریدز فارسی خواهد بود( توی گودریدز غیرفارسی هم فقط مخاطب خاص خودش رو داره)
چرا؟
چون اولا که کتاب پیچیده، سخت خوان و بسیار خاصیه که حجم، فضا، لحن و محتوای اون به هیچ وجه مورد پسند خواننده عام نیست.
دوماً که این کتاب از نظر ظاهر فیزیکی قطع بزرگی داره، سنگین وزنه، و فایلی ازش فعلا وجود نداره، که باعث میشه خوندنش محدود و دشوار بشه. درمورد قیمت کتاب هم که اصلا صحبت نمیکنم.
ریویوویی که من براش نوشتم هم احتمالا به همین سرنوشت دچار میشه و خب این اتفاق طبیعی ایه که برای همچین کتابهایی میفته.
علی ای حال، و برای تنویر افکار عمومی گودریدز فارسی، و کسانیکه تا همینجا هم مطلب رو خوندن بطور خلاصه عرض میکنم که: این کتاب یک دفترخاطرات از مکاشفات شخصی یونگه که اونها رو برای خودش نوشته.
کتاب دارای یک مقدمه بسیار طولانیه که توسط ناشر اضافه شده و تمام زندگی حرفه ای یونگ و سرگذشت کتاب رو پوشش داده و بعد وارد متن اصلی که توسط یونگ نوشته شده، میشه.
قبل از اینکه تصمیم بگیرید ادامه ریویوو رو بخونید یا اون رو اسکیپ کنید هم بگم که کتاب سرخ از نظر محتوا شباهت زیادی به «چنبن گفت زرتشت » از نیچه داره ولی فاقد ظرافت های فلسفی اون یا فراز و فرودهای رو به جلوی نثر نیچه هست. بنابراین کتاب سرخ میتونه جذاب، یا خسته کننده باشه اما شک نکنید کتاب عجیبیه.
این رو هم باز اضافه کنم که برای سهولت مطالعه و استفاده آسان خوانندگان ریویوو، مطالب رو تیتر بندی و شماره گذاری کردم. امیدوارم مفید باشه.و اگر میبینید بعضی مطالب تکرار شدن، به دلیل اهمیت اونهاست.
......
⭐️ یونگ که بود؟
کارل گوستاو یونگ (1961_1875) روانپزشک و روانکاو سوئیسی و کسی بود که چندین نظریه تاثیرگذار در روانشناسی ارائه داد. یونگ در سال 1895 برای تحصیل در رشته پزشکی وارد دانشگاه بازل شد و در سال 1900 مدرک خود را دریافت کرد. او تصمیم گرفت در روانپزشکی تخصص بگیرد، رشته ای که به گفته او، در آن زمان به طور کلی مورد تحقیر قرار میگرفت. در سال 1900، یونگ در بیمارستان روانی Burghölzli بخشی از دانشگاه زوریخ شروع به کار نمود و در سال 1902 مدرک پزشکی خود را از آنجا زیر نظر مدیر آن، یوگن بلولر (1857-1939)، روانپزشک برجسته سوئیسی، دریافت نمود. کار پژوهشی یونگ بر تئوری های اسکیزوفرنی (اصطلاح ابداع شده توسط Bleuler) و عقده های روانی، مورد توجه زیگموند فروید، بنیانگذار روانکاوی قرار گرفت. بین سال های 1907 و 1912، یونگ تبدیل به همکار نزدیک فروید شد؛ بطوریکه محتمل ترین جانشین او به عنوان رهبر جنبش روانکاوی بشمار میآمد. با این حال، مدتی بعد بعلت اختلاف نظر در مورد ماهیت روان و ناخودآگاه، آن دو از هم جدا شدند.
یونگ فروید را متهم به جزم اندیشی در تقلیل همه مشکلات روانی به مسائل جنسی کرد و فروید یونگ را متهم به تسلیم شدن در برابر اندیشه های عرفانی کرد. یونگ پس از جدایی از فروید، به توسعه سیستم متمایز روانشناسی تحلیلی خود که به «نظریات یونگی» شهرت دارند ادامه داد، و آنها را که از طریق تجربیات شهودی دریافت نموده بود در «کتاب سرخ» ثبت و توضیح داد. این دانشمند در طول عمر 85 ساله خود آثار بسیاری از جمله «انسان و سمبل هایش»، «تحلیل رویا»، «پاسخ به ایوب» و «کتاب سرخ» را خلق کرد که همگی در روانپزشکی، مردم شناسی، باستان شناسی، ادبیات، فلسفه و مطالعات دینی بسیار تأثیرگذار بوده و هستند.
⭐️یونگ چه کرد؟ یا تأثیر یونگ بر روانشناسی چیست؟
1- مهمترین کاری که یونگ انجام داد بنیانگذاری «روانشناسی تحلیلی» بود. او این رشته را به عنوان نقطه مقابل روانکاوی زیگموند فروید توسعه داد. در حالی که فروید بر نقش امیال جنسی سرکوب شده در روانشناسی انسان تأکید می کرد، یونگ به کاوش گسترده تری در ناخودآگاه، از جمله معنویت و اسطوره، تاکید داشت.
2- کار مهم دیگر یونگ، معرفی «ناخودآگاه جمعی» بود. او این مفهوم را معرفی کرد، که به عقیده وی بخشی از ضمیر ناخودآگاه مشترک همه انسان ها، و حاوی خاطرات و کهن الگوهای مشترک در همه فرهنگ ها و جوامع، جهانی و موروثی است؛ و بر رفتار و تفکر انسان تأثیر می گذارد.
3-معرفی «آرکی تایپ ها» یا «کهن الگوها» دیگر کار مهم یونگ می باشد. او نمادها یا مضامین جهانی ای را در روان انسان شناسایی کرد که آنها را کهن الگو می نامید. بعضی از مهمترین این مفاهیم عبارتند از: خود ( نماینده وحدت شخصیت )، قهرمان (با شعار خواستن توانستن است)، مادر(وجهی از انسان که به طور مداوم از دیگران حمایت و برای آنها فداکاری میکند)، سایه( جنبه های تاریک ناخودآگاه )، نقاب یا پرسونا( ماسکی که ما آن را برای جامعه و اطرافیان بر صورت خود میزنیم تا دیگران تصور منفی از ما نداشته باشند) و آنیما/آنیموس (وجه زنانه مرد و وجه مردانه زن) که در رویاها، هنر، مذهب و اسطوره ها ظاهر می شوند.
4- تاکید بر «فردگرایی» و یکپارچگی در روانشناسی از دیگر فعالیت های مهم یونگ می باشد. او معتقد بود هدف زندگی انسان دستیابی به «فردیت» است، فرآیندی از ادغام جنبه های مختلف «خود» برای دستیابی به تمامیت روانی و تعادل. این فرایند شامل آشتی بخش های خودآگاه و ناخودآگاه ذهن است.
5- عمل مهم دیگر یونگ «مطرح ساختن تئوری شخصیت»است. یونگ مفاهیم درونگرایی و برونگرایی را نیز توسعه داد، که توضیح می دهد که آیا فرد بیشتر به دنیای درون خود گرایش دارد یا دنیای بیرون. کار او زمینه ساز شاخص مایرز-بریگز (MBTI)، یک ابزار محبوب ارزیابی شخصیت است. گونه شناسی یونگ شامل دو نگرش (برون گرایی و درون گرایی) و چهار کارکرد (تفکر، احساس، حس و شهود) است.
6- معرفی ایده «همزمانی» نیز از کارهای مهم یونگ است. یونگ ایده همزمانی را معرفی کرد، این باور که رویدادها به طور معنی داری همزمان هستند، حتی اگر به طور علّی به هم مرتبط نباشند، که نشان دهنده ارتباط عمیق تری بین ذهن و دنیای بیرونی است.
7- در آخر مطرح ساختن اهمیت «سایه» در روانشناسی فرد را میتوان از کارهای مهم یونگ برشمرد. یونگ بر اهمیت رویارویی با سایه، بخش ناخودآگاه شخصیت که شامل ضعف ها، امیال و غرایز سرکوب شده است، تاکید کرد. ادغام سایه در آگاهی برای رشد شخصی و درک خود ضروری است.
مهم است بدانید نظریههای یونگ بر لایههای عمیق و اغلب ناخودآگاه روان، اهمیت نمادها و اسطورهها و پیگیری تعادل و تمامیت در رشد روانی تأکید دارند و به ویژه در زمینههایی که تلاقی روانشناسی، فرهنگ و معنویت را بررسی میکنند، تأثیرگذار باقی میماند.
⭐️«کتاب سرخ» یونگ چیست ؟ یا این ریویوو درباره چه کتابی است؟
«کتاب سرخ» اثر کارل گوستاو یونگ، یکی از شاخص ترین و اسرارآمیزترین آثار تاریخ روانشناسی محسوب میشود. این کتاب که با نام «Liber Novus» نیز شناخته می شود، دارای یک جلد بزرگ قرمز چرمی است که یونگ از سال 1914 تا 1930 روی آن کار کرد، اما تا سال 2009 منتشر نشده بود. این کتاب یک اثر عمیقا شخصی و نمادین است که اساساً تصویری از رویارویی خود یونگ با ضمیر ناخودآگاهش را به خواننده ارایه میکند.
یونگ از 11 سالگی یادداشت های روزانه می نوشت. اما کتاب سرخ او فرصتی بود تا تمام تجربیات گذشته خود را در یک اثر واحد جمع کند. در اواخر دهه 30 زندگیاش، یونگ از صحافی خواست که برای او یک کتاب بزرگ چرمی قرمز رنگ با صفحات سفید بسازد و سپس آن را با یک سری کاوش های ذهنی خود پر کرد. اینها از نوشته های روزانه عمیقاً خصوصی تا فرآیند نوشتن آزاد که او آن را «تخیل فعال» نامید را دربرداشت. او این کتاب را «رویرویی با ناخودآگاه » نامید.
یونگ 16 سال روی کتاب سرخ کار کرد. او در نسخه خطی جلد چرمی قرمز کاملاً با دست نوشت و صفحات آن را با خوشنویسی رسمی دقیق گوتیک خود آراست. او همچنین تصاویر پرجزئیات خود را نیز در آن گنجاند . هنر و دقت بسیار بالای این کتاب آنچنان است که با هنر نقاش و شاعر برجسته بریتانیایی «ویلیام بلیک» مقایسه میشود.
یونگ کار بر روی کتاب سرخ را به عنوان نوعی درمان، و در یک دوره بحران شخصی آغاز کرد. او قبلاً به عنوان یک روانکاو بسیار موفق حرفه ای در شغل خود تثبیت شده بود، اما احساس می کرد ارتباطش را با روح درونی خود از دست داده است. بنابراین کتاب سرخ را فرصتی برای ارتباط مجدد با روان درونی خود و فرصتی برای گفتگو با روح خود یا «روح اعماق» می دانست. در طول این دوره از خود تحلیلی عمیق و شدید، یونگ به تصویرسازی رویاهای خود پرداخت، حالت های مراقبه ای و خلسه مانند را تجربه و برای القای توهم مواد مخدر مصرف کرد. نتیجه در نهایت مجموعه ای از موجودات سورئال و گاهی هیولاوار بود که یونگ درباره آنها نوشت و با تصاویر بسیار دقیق ترسیم کرد .
اگرچه یونگ این کتاب را مهم ترین اثر تمام دوران حرفه ای خود نامید، اما آن را پنهان نگه داشت. به این دلیل که یکی از بزرگترین ترسهای او این بود که خوانندگان فکر کنند او کاملاً دیوانه است، همانطور که در پایان کتاب مینویسد: «از دید ناظر سطحی، این ها دیوانگی به نظر میرسد.» پس از مرگ یونگ، وارثان او کتاب را تا سال 1984 به دلیل ناقص بودن، در صندوق امانات بانکی مخفی کرده بودند. آنها نیز میترسیدند که این کتاب شهرت علمی این روانکاو را از بین ببرد. حتی امروزه نیز تعداد انگشت شماری از مردم نسخه اصلی را دیده اند.
نهایتا خانواده یونگ به سونو شامداسانی، استاد تاریخ در دانشگاه کالج لندن اجازه دسترسی انحصاری به کتاب سرخ را دادند. شمداسانی سیزده سال بعد را صرف تکمیل این جلد کرد که در سال 2009 منتشر شد و اکنون در دسترس عموم قرار دارد.
«کتاب سرخ» فقط یک متن روانشناختی نیست، بلکه یک سفر معنوی و فلسفی است که بینشی عمیق از روان یونگ و توسعه ایده های کلیدی او ارائه می دهد که شاکله کل مجموعه آثار او را شکل می دهد.
⭐️در «کتاب سرخ» یونگ چه میخوانیم؟
«کتاب سرخ» به دو بخش اصلی تقسیم می شود: متن و تصاویر.
1- متن کتاب با ترکیبی از خط و تایپ گوتیک نوشته شده و روایتی استادانه از رویاها، خیالات و مکاشفات یونگ است. یونگ این تجربیات معنوی را به شکل یک سلسله گفت و گو با چهره هایی از ناخودآگاه اش مانند پیرمرد خردمند، کودک و آنیما (جنبه زنانه روان او) ارائه نموده است. تصاویر و زبان کتاب از نظر نمادگرایی غنی هستند زیرا به شدت از اساطیر، مذهب و کیمیاگری نشأت میگیرند.
2- آثار هنری یونگ در «کتاب سرخ» به اندازه متن کتاب قابل توجه هستند زیرا حاوی بسیاری از ماندالاها، نقاشی های پیچیده و سایر نقاشی های نمادینی اند که کاوش های روانشناختی یونگ را به شکل بصری نشان می دهند. خواننده کتاب نباید به این تصاویر صرفاً به چشم چند نقاشی نگاه کند، زیرا برای درک سفر درونی یونگ مطالعه و توجه به آنها ضروری می باشد.
⭐️مضامین اصلی «کتاب سرخ» یونگ چه هستند ؟
1- مضمون و بینش هسته ای روانشناختی در «کتاب سرخ» درباره فردیت است، فرآیندی که طی آن فرد از واقعیت روانشناختی منحصر به فرد خود آگاه می شود. سفر نمادین یونگ در این کتاب منعکس کننده تلاش او برای یکپارچه کردن جنبه های مختلف روانش است که منجر به توسعه نظریه های او در مورد ناخودآگاه جمعی، کهن الگوها و اهمیت تعادل ضمیر خودآگاه و ناخودآگاه می شود.
2- این کتاب همچنین به مفهوم «سایه» میپردازد، بخشهای تاریکتر و سرکوبشدهای از روان که برای یکپارچگی روانشناختی نیاز به تایید و ادغام دارند. این مضمون را می توان در تمام گفتگوهای یونگ با چهره های درونی اش در کتاب مشاهده کرد.
3- رویارویی با ناخودآگاه مضمون اصلی دیگر در کتاب سرخ میباشد. یونگ در این کتاب عمدتاً به طور فعالانه با ضمیر ناخودآگاهش درگیر است. او رویاها، خیالات، مکاشفات و خوابهای خود را ضبط و بعد بررسی کرده و آنها را به عنوان ارتباطاتی از ناخودآگاه دیده است که باید شناخته و درک و سپس در زندگی بطور آگاهانه ادغام شوند.
4- ایده «خود»؛ خود در روانشناسی یونگ نمایانگر کلیت روان است که هر دو جنبه خودآگاه و ناخودآگاه را شامل می شود. یونگ در این کتاب اغلب به خود به عنوان نیروی هدایت کننده در فرآیند فردیت اشاره می کند که فرد را به سمت کامل شدن روانشناختی سوق می دهد.
5- برخورد با چهره های کهن الگویی؛ یونگ در کتاب سرخ با چهره های کهن الگویی مانند فیلمون (که نشان دهنده خرد و راهنمایی است)، و سالومه(که تجسم آنیما/جنبه زنانه در روان یک مرداست) برخورد و گفتگو میکند. این تجربیات، کلیدی برای درک او از ناخودآگاه جمعی هستند.
6- تخیل اسطوره ای؛ یونگ برای بیان تجربیات خود از سبک اسطورهای استفاده میکند و اسطورهشناسی، مذهب و نمادگرایی را در هم میآمیزد. او معتقد است که مطالب ناخودآگاه شخصی و جمعی اغلب در قالب نقوش اساطیری ظاهر می شود که می تواند منبع بینش و شفا دهنده باشد.
7- نقش خلاقیت و هنر؛ استفاده از خلاقیت در کار یونگ در «کتاب سرخ» نقش اساسی دارد. او نقاشی می کند، می نویسد و خلق می کند تا راهی برای شکل دادن به تجربیات درونی خود بازیابد. یونگ خلاقیت را وسیله ای حیاتی برای بیان و درک ناخودآگاه می داند.
8- آشتی اضداد؛ یک موضوع تکراری در «کتاب سرخ» نیاز به آشتی دادن متضادهای درون روان است، مانند روشنایی و تاریکی، خوب و بد، مردانه و زنانه. یونگ معتقد است که سلامت روانی از حفظ تنش بین این اضداد و یافتن راهی میانه که آنها را یکپارچه می کند ناشی می شود.
9- مضامین مذهبی و معنوی؛ کاوش یونگ در این کتاب مملو از تصاویر مذهبی و معنوی است. او اغلب از سنتهای عرفانی مسیحی، گنوسی و دیگر عرفان ها اقتباس کرده که نشاندهنده اعتقاد او به اهمیت معنویت در رشد روانی است.
10- قدرت رستگاری رنج؛ یونگ با این ایده دست و پنجه نرم می کند که رنج بخشی اجتناب ناپذیر از تجربه انسان است و مواجهه مستقیم با آن می تواند به دگرگونی منجر شود. او رنج را راهی برای درک عمیقتر خود و رشد شخصی میداند.
⭐️ چرا «کتاب سرخ» یونگ مهم است؟
این کتاب به چند دلیل مهم است:
1-بینش روانشناختی؛ زیرا این کتاب سفر شخصی یونگ به اعماق ناخودآگاهش را مستند می کند.
2- مکاشفه شخصی:این کتاب نگاهی صادقانه به روان یونگ در یک دوره بحران شخصی شدید انداخته و مبارزات، ترسها و دیدگاههای نمادین او را که منجر به توسعه نظریههای اصلی روانشناختی او شده است را آشکار میکند.
3- اهمیت هنری: این کتاب یک اثر هنری است. یونگ آن را با تصاویر استادانه ای از ماندالا و خوشنویسی پر کرده است.
4- زمینه تاریخی: این کتاب در دوره ای مهم از زندگی یونگ، بین سال های 1913 و 1930 تالیف شده است. در این دوره بود که او با زیگموند فروید قطع رابطه و شروع به توسعه ایده های خود در مورد روان کرد که باعث شداین کتاب را به اثری ضروری برای درک تکامل اندیشه او تبدیل شود .
5-ابعاد فلسفی و معنوی: این کتاب به سؤالات عمیقی در مورد ماهیت خود، روح و سفر معنوی می پردازد که باعث میشود از کتابی صرفاً روانشناسانه فاصله گرفته و دربرگیرنده درگیری عمیق یونگ با سنت های عرفانی فرهنگ های مختلف باشد.
6- تأثیر فرهنگی: از زمان انتشار این کتاب در سال 2009، «کتاب سرخ » نه تنها بر روانشناسی، بلکه بر هنر، ادبیات و معنویت نیز تأثیر گذاشته است. این اثر نقطه عطف برای کسانی است که علاقه مند به تلاقی روانشناسی، هنر و مکاشفات معنوی هستند.
7- رازداری و مکاشفه: برای سالها، «کتاب سرخ» خصوصی نگه داشته میشد و فقط چند نفر از همکاران نزدیک یونگ از وجود آن مطلع بودند. انتشار نهایی آن یک رویداد بزرگ در هر دو حوزه دانشگاهی و عمومی بود که اعماق پنهان زندگی خلاقانه و فکری یونگ را آشکار کرد. به طور خلاصه، «کتاب سرخ» مهم است زیرا بینشی کمیاب و عمیق از ذهن یکی از تأثیرگذارترین متفکران قرن بیستم ارائه میکند و روانشناسی، هنر، فلسفه و معنویت را به شیوهای منحصر به فرد و قانعکننده ترکیب میکند.
⭐️حرف آخر یا آیا «کتاب سرخ» یونگ ارزش خواندن دارد؟
همانطور که بالاتر بارها گفته شد ، «کتاب سرخ» یونگ یک اثر علمی و آکادمیک نیست ولی یکی از مهم ترین و شخصی ترین آثار او به حساب می آید، اما اینکه آیا ارزش خواندن دارد یا خیر بستگی به علاقه شما به روانشناسی، عرفان و رویکرد منحصر به فرد یونگ به روان انسان دارد. پس اگر به روانشناسی با متد یونگ، یا کاوش در ضمیر ناخودآگاه علاقه دارید، این کتاب قطعاً ارزش خواندن را دارد. با این حال، خواندن آن اصلا آسان نیست و ممکن است برای کسانی که قبلاً با آثار یونگ آشنا هستند، مفیدتر باشد.
زیرا محتوای کتاب بسیار پیچیده و اغلب انتزاعی است، که می تواند درک آن را دشوار کند. یونگ خود فرآیند تالیف «کتاب سرخ» را انعکاس دوره ای از آشفتگی شدید درونی توصیف کرد؛ بنابراین محتوای آن میتواند ناراحتکننده یا حتی آزاردهنده باشد، زیرا به جنبههای تاریکتر روان میپردازد.
در آخر پیشنهاد میکنم اگر با یونگ تازه آشنا شدهاید، مطالعه آثار او را با برخی از نوشته های قابل درک تر او همچون انسان و سمبول هایش، تعبیر رویا، انسان در جستجوی هویت خویشتن، ناخوداگاه و کهن الگوی جمعی ، شروع کنید.
ریویوو پیش رو درباره «کتاب سرخ» از کارل گوستاو یونگ ، کتابیه که علیرغم شهرت و محبوبیت نویسنده اش، به احتمال خیلی زیاد جزو «کمتر خوانده شده» های گودریدز فارسی خواهد بود( توی گودریدز غیرفارسی هم فقط مخاطب خاص خودش رو داره)
چرا؟
چون اولا که کتاب پیچیده، سخت خوان و بسیار خاصیه که حجم، فضا، لحن و محتوای اون به هیچ وجه مورد پسند خواننده عام نیست.
دوماً که این کتاب از نظر ظاهر فیزیکی قطع بزرگی داره، سنگین وزنه، و فایلی ازش فعلا وجود نداره، که باعث میشه خوندنش محدود و دشوار بشه. درمورد قیمت کتاب هم که اصلا صحبت نمیکنم.
ریویوویی که من براش نوشتم هم احتمالا به همین سرنوشت دچار میشه و خب این اتفاق طبیعی ایه که برای همچین کتابهایی میفته.
علی ای حال، و برای تنویر افکار عمومی گودریدز فارسی، و کسانیکه تا همینجا هم مطلب رو خوندن بطور خلاصه عرض میکنم که: این کتاب یک دفترخاطرات از مکاشفات شخصی یونگه که اونها رو برای خودش نوشته.
کتاب دارای یک مقدمه بسیار طولانیه که توسط ناشر اضافه شده و تمام زندگی حرفه ای یونگ و سرگذشت کتاب رو پوشش داده و بعد وارد متن اصلی که توسط یونگ نوشته شده، میشه.
قبل از اینکه تصمیم بگیرید ادامه ریویوو رو بخونید یا اون رو اسکیپ کنید هم بگم که کتاب سرخ از نظر محتوا شباهت زیادی به «چنبن گفت زرتشت » از نیچه داره ولی فاقد ظرافت های فلسفی اون یا فراز و فرودهای رو به جلوی نثر نیچه هست. بنابراین کتاب سرخ میتونه جذاب، یا خسته کننده باشه اما شک نکنید کتاب عجیبیه.
این رو هم باز اضافه کنم که برای سهولت مطالعه و استفاده آسان خوانندگان ریویوو، مطالب رو تیتر بندی و شماره گذاری کردم. امیدوارم مفید باشه.و اگر میبینید بعضی مطالب تکرار شدن، به دلیل اهمیت اونهاست.
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⭐️ یونگ که بود؟
کارل گوستاو یونگ (1961_1875) روانپزشک و روانکاو سوئیسی و کسی بود که چندین نظریه تاثیرگذار در روانشناسی ارائه داد. یونگ در سال 1895 برای تحصیل در رشته پزشکی وارد دانشگاه بازل شد و در سال 1900 مدرک خود را دریافت کرد. او تصمیم گرفت در روانپزشکی تخصص بگیرد، رشته ای که به گفته او، در آن زمان به طور کلی مورد تحقیر قرار میگرفت. در سال 1900، یونگ در بیمارستان روانی Burghölzli بخشی از دانشگاه زوریخ شروع به کار نمود و در سال 1902 مدرک پزشکی خود را از آنجا زیر نظر مدیر آن، یوگن بلولر (1857-1939)، روانپزشک برجسته سوئیسی، دریافت نمود. کار پژوهشی یونگ بر تئوری های اسکیزوفرنی (اصطلاح ابداع شده توسط Bleuler) و عقده های روانی، مورد توجه زیگموند فروید، بنیانگذار روانکاوی قرار گرفت. بین سال های 1907 و 1912، یونگ تبدیل به همکار نزدیک فروید شد؛ بطوریکه محتمل ترین جانشین او به عنوان رهبر جنبش روانکاوی بشمار میآمد. با این حال، مدتی بعد بعلت اختلاف نظر در مورد ماهیت روان و ناخودآگاه، آن دو از هم جدا شدند.
یونگ فروید را متهم به جزم اندیشی در تقلیل همه مشکلات روانی به مسائل جنسی کرد و فروید یونگ را متهم به تسلیم شدن در برابر اندیشه های عرفانی کرد. یونگ پس از جدایی از فروید، به توسعه سیستم متمایز روانشناسی تحلیلی خود که به «نظریات یونگی» شهرت دارند ادامه داد، و آنها را که از طریق تجربیات شهودی دریافت نموده بود در «کتاب سرخ» ثبت و توضیح داد. این دانشمند در طول عمر 85 ساله خود آثار بسیاری از جمله «انسان و سمبل هایش»، «تحلیل رویا»، «پاسخ به ایوب» و «کتاب سرخ» را خلق کرد که همگی در روانپزشکی، مردم شناسی، باستان شناسی، ادبیات، فلسفه و مطالعات دینی بسیار تأثیرگذار بوده و هستند.
⭐️یونگ چه کرد؟ یا تأثیر یونگ بر روانشناسی چیست؟
1- مهمترین کاری که یونگ انجام داد بنیانگذاری «روانشناسی تحلیلی» بود. او این رشته را به عنوان نقطه مقابل روانکاوی زیگموند فروید توسعه داد. در حالی که فروید بر نقش امیال جنسی سرکوب شده در روانشناسی انسان تأکید می کرد، یونگ به کاوش گسترده تری در ناخودآگاه، از جمله معنویت و اسطوره، تاکید داشت.
2- کار مهم دیگر یونگ، معرفی «ناخودآگاه جمعی» بود. او این مفهوم را معرفی کرد، که به عقیده وی بخشی از ضمیر ناخودآگاه مشترک همه انسان ها، و حاوی خاطرات و کهن الگوهای مشترک در همه فرهنگ ها و جوامع، جهانی و موروثی است؛ و بر رفتار و تفکر انسان تأثیر می گذارد.
3-معرفی «آرکی تایپ ها» یا «کهن الگوها» دیگر کار مهم یونگ می باشد. او نمادها یا مضامین جهانی ای را در روان انسان شناسایی کرد که آنها را کهن الگو می نامید. بعضی از مهمترین این مفاهیم عبارتند از: خود ( نماینده وحدت شخصیت )، قهرمان (با شعار خواستن توانستن است)، مادر(وجهی از انسان که به طور مداوم از دیگران حمایت و برای آنها فداکاری میکند)، سایه( جنبه های تاریک ناخودآگاه )، نقاب یا پرسونا( ماسکی که ما آن را برای جامعه و اطرافیان بر صورت خود میزنیم تا دیگران تصور منفی از ما نداشته باشند) و آنیما/آنیموس (وجه زنانه مرد و وجه مردانه زن) که در رویاها، هنر، مذهب و اسطوره ها ظاهر می شوند.
4- تاکید بر «فردگرایی» و یکپارچگی در روانشناسی از دیگر فعالیت های مهم یونگ می باشد. او معتقد بود هدف زندگی انسان دستیابی به «فردیت» است، فرآیندی از ادغام جنبه های مختلف «خود» برای دستیابی به تمامیت روانی و تعادل. این فرایند شامل آشتی بخش های خودآگاه و ناخودآگاه ذهن است.
5- عمل مهم دیگر یونگ «مطرح ساختن تئوری شخصیت»است. یونگ مفاهیم درونگرایی و برونگرایی را نیز توسعه داد، که توضیح می دهد که آیا فرد بیشتر به دنیای درون خود گرایش دارد یا دنیای بیرون. کار او زمینه ساز شاخص مایرز-بریگز (MBTI)، یک ابزار محبوب ارزیابی شخصیت است. گونه شناسی یونگ شامل دو نگرش (برون گرایی و درون گرایی) و چهار کارکرد (تفکر، احساس، حس و شهود) است.
6- معرفی ایده «همزمانی» نیز از کارهای مهم یونگ است. یونگ ایده همزمانی را معرفی کرد، این باور که رویدادها به طور معنی داری همزمان هستند، حتی اگر به طور علّی به هم مرتبط نباشند، که نشان دهنده ارتباط عمیق تری بین ذهن و دنیای بیرونی است.
7- در آخر مطرح ساختن اهمیت «سایه» در روانشناسی فرد را میتوان از کارهای مهم یونگ برشمرد. یونگ بر اهمیت رویارویی با سایه، بخش ناخودآگاه شخصیت که شامل ضعف ها، امیال و غرایز سرکوب شده است، تاکید کرد. ادغام سایه در آگاهی برای رشد شخصی و درک خود ضروری است.
مهم است بدانید نظریههای یونگ بر لایههای عمیق و اغلب ناخودآگاه روان، اهمیت نمادها و اسطورهها و پیگیری تعادل و تمامیت در رشد روانی تأکید دارند و به ویژه در زمینههایی که تلاقی روانشناسی، فرهنگ و معنویت را بررسی میکنند، تأثیرگذار باقی میماند.
⭐️«کتاب سرخ» یونگ چیست ؟ یا این ریویوو درباره چه کتابی است؟
«کتاب سرخ» اثر کارل گوستاو یونگ، یکی از شاخص ترین و اسرارآمیزترین آثار تاریخ روانشناسی محسوب میشود. این کتاب که با نام «Liber Novus» نیز شناخته می شود، دارای یک جلد بزرگ قرمز چرمی است که یونگ از سال 1914 تا 1930 روی آن کار کرد، اما تا سال 2009 منتشر نشده بود. این کتاب یک اثر عمیقا شخصی و نمادین است که اساساً تصویری از رویارویی خود یونگ با ضمیر ناخودآگاهش را به خواننده ارایه میکند.
یونگ از 11 سالگی یادداشت های روزانه می نوشت. اما کتاب سرخ او فرصتی بود تا تمام تجربیات گذشته خود را در یک اثر واحد جمع کند. در اواخر دهه 30 زندگیاش، یونگ از صحافی خواست که برای او یک کتاب بزرگ چرمی قرمز رنگ با صفحات سفید بسازد و سپس آن را با یک سری کاوش های ذهنی خود پر کرد. اینها از نوشته های روزانه عمیقاً خصوصی تا فرآیند نوشتن آزاد که او آن را «تخیل فعال» نامید را دربرداشت. او این کتاب را «رویرویی با ناخودآگاه » نامید.
یونگ 16 سال روی کتاب سرخ کار کرد. او در نسخه خطی جلد چرمی قرمز کاملاً با دست نوشت و صفحات آن را با خوشنویسی رسمی دقیق گوتیک خود آراست. او همچنین تصاویر پرجزئیات خود را نیز در آن گنجاند . هنر و دقت بسیار بالای این کتاب آنچنان است که با هنر نقاش و شاعر برجسته بریتانیایی «ویلیام بلیک» مقایسه میشود.
یونگ کار بر روی کتاب سرخ را به عنوان نوعی درمان، و در یک دوره بحران شخصی آغاز کرد. او قبلاً به عنوان یک روانکاو بسیار موفق حرفه ای در شغل خود تثبیت شده بود، اما احساس می کرد ارتباطش را با روح درونی خود از دست داده است. بنابراین کتاب سرخ را فرصتی برای ارتباط مجدد با روان درونی خود و فرصتی برای گفتگو با روح خود یا «روح اعماق» می دانست. در طول این دوره از خود تحلیلی عمیق و شدید، یونگ به تصویرسازی رویاهای خود پرداخت، حالت های مراقبه ای و خلسه مانند را تجربه و برای القای توهم مواد مخدر مصرف کرد. نتیجه در نهایت مجموعه ای از موجودات سورئال و گاهی هیولاوار بود که یونگ درباره آنها نوشت و با تصاویر بسیار دقیق ترسیم کرد .
اگرچه یونگ این کتاب را مهم ترین اثر تمام دوران حرفه ای خود نامید، اما آن را پنهان نگه داشت. به این دلیل که یکی از بزرگترین ترسهای او این بود که خوانندگان فکر کنند او کاملاً دیوانه است، همانطور که در پایان کتاب مینویسد: «از دید ناظر سطحی، این ها دیوانگی به نظر میرسد.» پس از مرگ یونگ، وارثان او کتاب را تا سال 1984 به دلیل ناقص بودن، در صندوق امانات بانکی مخفی کرده بودند. آنها نیز میترسیدند که این کتاب شهرت علمی این روانکاو را از بین ببرد. حتی امروزه نیز تعداد انگشت شماری از مردم نسخه اصلی را دیده اند.
نهایتا خانواده یونگ به سونو شامداسانی، استاد تاریخ در دانشگاه کالج لندن اجازه دسترسی انحصاری به کتاب سرخ را دادند. شمداسانی سیزده سال بعد را صرف تکمیل این جلد کرد که در سال 2009 منتشر شد و اکنون در دسترس عموم قرار دارد.
«کتاب سرخ» فقط یک متن روانشناختی نیست، بلکه یک سفر معنوی و فلسفی است که بینشی عمیق از روان یونگ و توسعه ایده های کلیدی او ارائه می دهد که شاکله کل مجموعه آثار او را شکل می دهد.
⭐️در «کتاب سرخ» یونگ چه میخوانیم؟
«کتاب سرخ» به دو بخش اصلی تقسیم می شود: متن و تصاویر.
1- متن کتاب با ترکیبی از خط و تایپ گوتیک نوشته شده و روایتی استادانه از رویاها، خیالات و مکاشفات یونگ است. یونگ این تجربیات معنوی را به شکل یک سلسله گفت و گو با چهره هایی از ناخودآگاه اش مانند پیرمرد خردمند، کودک و آنیما (جنبه زنانه روان او) ارائه نموده است. تصاویر و زبان کتاب از نظر نمادگرایی غنی هستند زیرا به شدت از اساطیر، مذهب و کیمیاگری نشأت میگیرند.
2- آثار هنری یونگ در «کتاب سرخ» به اندازه متن کتاب قابل توجه هستند زیرا حاوی بسیاری از ماندالاها، نقاشی های پیچیده و سایر نقاشی های نمادینی اند که کاوش های روانشناختی یونگ را به شکل بصری نشان می دهند. خواننده کتاب نباید به این تصاویر صرفاً به چشم چند نقاشی نگاه کند، زیرا برای درک سفر درونی یونگ مطالعه و توجه به آنها ضروری می باشد.
⭐️مضامین اصلی «کتاب سرخ» یونگ چه هستند ؟
1- مضمون و بینش هسته ای روانشناختی در «کتاب سرخ» درباره فردیت است، فرآیندی که طی آن فرد از واقعیت روانشناختی منحصر به فرد خود آگاه می شود. سفر نمادین یونگ در این کتاب منعکس کننده تلاش او برای یکپارچه کردن جنبه های مختلف روانش است که منجر به توسعه نظریه های او در مورد ناخودآگاه جمعی، کهن الگوها و اهمیت تعادل ضمیر خودآگاه و ناخودآگاه می شود.
2- این کتاب همچنین به مفهوم «سایه» میپردازد، بخشهای تاریکتر و سرکوبشدهای از روان که برای یکپارچگی روانشناختی نیاز به تایید و ادغام دارند. این مضمون را می توان در تمام گفتگوهای یونگ با چهره های درونی اش در کتاب مشاهده کرد.
3- رویارویی با ناخودآگاه مضمون اصلی دیگر در کتاب سرخ میباشد. یونگ در این کتاب عمدتاً به طور فعالانه با ضمیر ناخودآگاهش درگیر است. او رویاها، خیالات، مکاشفات و خوابهای خود را ضبط و بعد بررسی کرده و آنها را به عنوان ارتباطاتی از ناخودآگاه دیده است که باید شناخته و درک و سپس در زندگی بطور آگاهانه ادغام شوند.
4- ایده «خود»؛ خود در روانشناسی یونگ نمایانگر کلیت روان است که هر دو جنبه خودآگاه و ناخودآگاه را شامل می شود. یونگ در این کتاب اغلب به خود به عنوان نیروی هدایت کننده در فرآیند فردیت اشاره می کند که فرد را به سمت کامل شدن روانشناختی سوق می دهد.
5- برخورد با چهره های کهن الگویی؛ یونگ در کتاب سرخ با چهره های کهن الگویی مانند فیلمون (که نشان دهنده خرد و راهنمایی است)، و سالومه(که تجسم آنیما/جنبه زنانه در روان یک مرداست) برخورد و گفتگو میکند. این تجربیات، کلیدی برای درک او از ناخودآگاه جمعی هستند.
6- تخیل اسطوره ای؛ یونگ برای بیان تجربیات خود از سبک اسطورهای استفاده میکند و اسطورهشناسی، مذهب و نمادگرایی را در هم میآمیزد. او معتقد است که مطالب ناخودآگاه شخصی و جمعی اغلب در قالب نقوش اساطیری ظاهر می شود که می تواند منبع بینش و شفا دهنده باشد.
7- نقش خلاقیت و هنر؛ استفاده از خلاقیت در کار یونگ در «کتاب سرخ» نقش اساسی دارد. او نقاشی می کند، می نویسد و خلق می کند تا راهی برای شکل دادن به تجربیات درونی خود بازیابد. یونگ خلاقیت را وسیله ای حیاتی برای بیان و درک ناخودآگاه می داند.
8- آشتی اضداد؛ یک موضوع تکراری در «کتاب سرخ» نیاز به آشتی دادن متضادهای درون روان است، مانند روشنایی و تاریکی، خوب و بد، مردانه و زنانه. یونگ معتقد است که سلامت روانی از حفظ تنش بین این اضداد و یافتن راهی میانه که آنها را یکپارچه می کند ناشی می شود.
9- مضامین مذهبی و معنوی؛ کاوش یونگ در این کتاب مملو از تصاویر مذهبی و معنوی است. او اغلب از سنتهای عرفانی مسیحی، گنوسی و دیگر عرفان ها اقتباس کرده که نشاندهنده اعتقاد او به اهمیت معنویت در رشد روانی است.
10- قدرت رستگاری رنج؛ یونگ با این ایده دست و پنجه نرم می کند که رنج بخشی اجتناب ناپذیر از تجربه انسان است و مواجهه مستقیم با آن می تواند به دگرگونی منجر شود. او رنج را راهی برای درک عمیقتر خود و رشد شخصی میداند.
⭐️ چرا «کتاب سرخ» یونگ مهم است؟
این کتاب به چند دلیل مهم است:
1-بینش روانشناختی؛ زیرا این کتاب سفر شخصی یونگ به اعماق ناخودآگاهش را مستند می کند.
2- مکاشفه شخصی:این کتاب نگاهی صادقانه به روان یونگ در یک دوره بحران شخصی شدید انداخته و مبارزات، ترسها و دیدگاههای نمادین او را که منجر به توسعه نظریههای اصلی روانشناختی او شده است را آشکار میکند.
3- اهمیت هنری: این کتاب یک اثر هنری است. یونگ آن را با تصاویر استادانه ای از ماندالا و خوشنویسی پر کرده است.
4- زمینه تاریخی: این کتاب در دوره ای مهم از زندگی یونگ، بین سال های 1913 و 1930 تالیف شده است. در این دوره بود که او با زیگموند فروید قطع رابطه و شروع به توسعه ایده های خود در مورد روان کرد که باعث شداین کتاب را به اثری ضروری برای درک تکامل اندیشه او تبدیل شود .
5-ابعاد فلسفی و معنوی: این کتاب به سؤالات عمیقی در مورد ماهیت خود، روح و سفر معنوی می پردازد که باعث میشود از کتابی صرفاً روانشناسانه فاصله گرفته و دربرگیرنده درگیری عمیق یونگ با سنت های عرفانی فرهنگ های مختلف باشد.
6- تأثیر فرهنگی: از زمان انتشار این کتاب در سال 2009، «کتاب سرخ » نه تنها بر روانشناسی، بلکه بر هنر، ادبیات و معنویت نیز تأثیر گذاشته است. این اثر نقطه عطف برای کسانی است که علاقه مند به تلاقی روانشناسی، هنر و مکاشفات معنوی هستند.
7- رازداری و مکاشفه: برای سالها، «کتاب سرخ» خصوصی نگه داشته میشد و فقط چند نفر از همکاران نزدیک یونگ از وجود آن مطلع بودند. انتشار نهایی آن یک رویداد بزرگ در هر دو حوزه دانشگاهی و عمومی بود که اعماق پنهان زندگی خلاقانه و فکری یونگ را آشکار کرد. به طور خلاصه، «کتاب سرخ» مهم است زیرا بینشی کمیاب و عمیق از ذهن یکی از تأثیرگذارترین متفکران قرن بیستم ارائه میکند و روانشناسی، هنر، فلسفه و معنویت را به شیوهای منحصر به فرد و قانعکننده ترکیب میکند.
⭐️حرف آخر یا آیا «کتاب سرخ» یونگ ارزش خواندن دارد؟
همانطور که بالاتر بارها گفته شد ، «کتاب سرخ» یونگ یک اثر علمی و آکادمیک نیست ولی یکی از مهم ترین و شخصی ترین آثار او به حساب می آید، اما اینکه آیا ارزش خواندن دارد یا خیر بستگی به علاقه شما به روانشناسی، عرفان و رویکرد منحصر به فرد یونگ به روان انسان دارد. پس اگر به روانشناسی با متد یونگ، یا کاوش در ضمیر ناخودآگاه علاقه دارید، این کتاب قطعاً ارزش خواندن را دارد. با این حال، خواندن آن اصلا آسان نیست و ممکن است برای کسانی که قبلاً با آثار یونگ آشنا هستند، مفیدتر باشد.
زیرا محتوای کتاب بسیار پیچیده و اغلب انتزاعی است، که می تواند درک آن را دشوار کند. یونگ خود فرآیند تالیف «کتاب سرخ» را انعکاس دوره ای از آشفتگی شدید درونی توصیف کرد؛ بنابراین محتوای آن میتواند ناراحتکننده یا حتی آزاردهنده باشد، زیرا به جنبههای تاریکتر روان میپردازد.
در آخر پیشنهاد میکنم اگر با یونگ تازه آشنا شدهاید، مطالعه آثار او را با برخی از نوشته های قابل درک تر او همچون انسان و سمبول هایش، تعبیر رویا، انسان در جستجوی هویت خویشتن، ناخوداگاه و کهن الگوی جمعی ، شروع کنید.
February 17, 2024
"أبعدت ذاتي عن الأشياء والبشر، وهكذا بالضبط أصبحت فريسة لأفكاري، نعم، أصبحت أفكاري بالكامل." كارل غوستاف يونغ
كارل غوستاف يونغ هو أحد أهم المؤسسين لحركة التحليل النفسي مع فرويد وأدلر.
يعد الكتاب من أهم الإنتاجات الفكرية الملهمة والمؤثرة في التاريخ الاجتماعي الفكري للقرن العشرين. (علم أكوان سيكولوجي لاهوتي.)
كما لا يمكن فهم أعمال يونغ دون دراسة الكتاب الأحمر" الكتاب المركزي في مجموعة أعماله الكاملة." تعتبر "الكتب السوداء" ليونغ اشتقاق جزئي لعمله في الكتاب الأحمر.
في بداية دراسته للطب، عكف يونغ على قراءة أعمال خارجية لعدد من الفلاسفة والروحانيين والأدباء ، تأثر بشوبنهاور، وسويندبرغ، إكهرت، غوته ،دانتي و نيتشه اذ ترك كتابه هكذا تكلم زرادشت انطباعا قويا لديه اذ شعر بأن شخصيته تتوافق معه كما ذكر.
كان من الواضح جداً أثر دانتي، ونيتشه الذي غلب على فكره وخطابه، وأسلوبه في الكتابة، كما أن الأساطير لعبت دوراً محورياً في بلورة أفكاره.
(شهد النصف الثاني من القرن التاسع عشر ظهور الروحانية الحديثة وجذبت اهتمام علماء النفس بمن فيهم فرويد وبلولر وآخرون.)
كما شهدت نهاية القرن التاسع عشر انفجاراً في الثقافة العلمية في فرعي علم الأديان المقارن وعلم النفس الإثني المؤسسين حديثاً. وبالنسبة لكثيرين مثلت هذه الأعمال تعديلاً هاماً للنظرة العالمية للمسيحية.
عمل يونغ وبشكل مكثف على لاهوت القرون الوسطى+ إبحاره في الغنوصية الباطنية والمسيحية وبدى ذلك في فكره حول الخلاص والتحرر أو التوحد مع الله + كنه النفس. إلى جانب اهتمامه ب التحولات التاريخية للمسيحية، وتاريخية الأشكال الرمزية. ساهمت تجاربه الذاتية في تغيير عمله التحليلي.( التعمق في سيكولوجية الخيمياء ، وسيكولوجيا العقيدة المسيحية.)
شهد الكتاب مواجهات يونغ الخيالية مع شخصياته الداخلية " شخصيات اللاوعي."/ وهي محاولة يونغ باستيعاب المعنى السيكولوجي للأخيولات .
الذي تميز ب تعددية الأصوات بين فصل وآخر مع غلبة المفاهيمية كقالب + الكتابة بطريقة تكهنية أو رومانسية مثيرة للعواطف . و بالنسبة للغة شهدت تحولات كبيرة ولا خطية وفق التحولات النفسية والفكرية التي خاضها يونغ في عزلته خلال عملية الكتابة التي دامت ست عشرة سنة. بدت وتيرة الأنا متذبذبة؛ تصعد وتخبو بين المتناقضات والأقطاب؛ تنمو تضمحل وتنضج! تلمس بين فنية وأخرى عذابات يونغ، فوضاه وتمزقاته الدفينة وولادته بعد كل صراع مرير مع فكره وذاته وهذيانه الباطني الواقع بين الشك واليقين.
استخدم يونغ في سبر أفكاره عدة تقنيات أميزها
مبدأ الانقلاب الضدي ( الإينانتيودروميا) الذي يقول : كل شيء يتحول إلى نقيضه، والذي ينسب إلى هيراقليطس. + عقلنة الخيال وأنسنته وكذا هالة الرمزية. تعدد الأنظمة الفكرية أثرى العمل ومنحه أبعاد سيكولوجية وفنية مختلفة.
باختصار هذا الكتاب هو محاولة يونغ لفهم ذاته باستبطان كل ما يثير النفس ويخلقها من الداخل والخارج ووفق النسيج التاريخي الزمني التي تعاصره ! هو محاولة لفهم الشخصية الإنسانية عامة "فكرة أن الإنسان متعدد وذو ماهية لحظية."
لقد عانى يونغ في محاكاة النفس وتهذيبها واستطاع أن يثبت عبر الكتاب الأحمر بأن شدة الوعي هي في اللاوعي!
كارل يونغ يكتب وكأنّه يفرّغ نفسه. قراءة هذا الكتاب يجعلك تفكر وبشكل مهووس بالفرق بين ( الشيء كما هو) و ( الشيء كما يدركه الوعي). This is literally gonna blow your mind
ملاحظة هامة: هذا الكتاب مخطوطة غير منجزة ، كما أنه من غير الواضح للمنوطين بهذا العمل كيف كان يونغ ينوي إكمالها.
كارل غوستاف يونغ هو أحد أهم المؤسسين لحركة التحليل النفسي مع فرويد وأدلر.
يعد الكتاب من أهم الإنتاجات الفكرية الملهمة والمؤثرة في التاريخ الاجتماعي الفكري للقرن العشرين. (علم أكوان سيكولوجي لاهوتي.)
كما لا يمكن فهم أعمال يونغ دون دراسة الكتاب الأحمر" الكتاب المركزي في مجموعة أعماله الكاملة." تعتبر "الكتب السوداء" ليونغ اشتقاق جزئي لعمله في الكتاب الأحمر.
في بداية دراسته للطب، عكف يونغ على قراءة أعمال خارجية لعدد من الفلاسفة والروحانيين والأدباء ، تأثر بشوبنهاور، وسويندبرغ، إكهرت، غوته ،دانتي و نيتشه اذ ترك كتابه هكذا تكلم زرادشت انطباعا قويا لديه اذ شعر بأن شخصيته تتوافق معه كما ذكر.
كان من الواضح جداً أثر دانتي، ونيتشه الذي غلب على فكره وخطابه، وأسلوبه في الكتابة، كما أن الأساطير لعبت دوراً محورياً في بلورة أفكاره.
(شهد النصف الثاني من القرن التاسع عشر ظهور الروحانية الحديثة وجذبت اهتمام علماء النفس بمن فيهم فرويد وبلولر وآخرون.)
كما شهدت نهاية القرن التاسع عشر انفجاراً في الثقافة العلمية في فرعي علم الأديان المقارن وعلم النفس الإثني المؤسسين حديثاً. وبالنسبة لكثيرين مثلت هذه الأعمال تعديلاً هاماً للنظرة العالمية للمسيحية.
عمل يونغ وبشكل مكثف على لاهوت القرون الوسطى+ إبحاره في الغنوصية الباطنية والمسيحية وبدى ذلك في فكره حول الخلاص والتحرر أو التوحد مع الله + كنه النفس. إلى جانب اهتمامه ب التحولات التاريخية للمسيحية، وتاريخية الأشكال الرمزية. ساهمت تجاربه الذاتية في تغيير عمله التحليلي.( التعمق في سيكولوجية الخيمياء ، وسيكولوجيا العقيدة المسيحية.)
شهد الكتاب مواجهات يونغ الخيالية مع شخصياته الداخلية " شخصيات اللاوعي."/ وهي محاولة يونغ باستيعاب المعنى السيكولوجي للأخيولات .
الذي تميز ب تعددية الأصوات بين فصل وآخر مع غلبة المفاهيمية كقالب + الكتابة بطريقة تكهنية أو رومانسية مثيرة للعواطف . و بالنسبة للغة شهدت تحولات كبيرة ولا خطية وفق التحولات النفسية والفكرية التي خاضها يونغ في عزلته خلال عملية الكتابة التي دامت ست عشرة سنة. بدت وتيرة الأنا متذبذبة؛ تصعد وتخبو بين المتناقضات والأقطاب؛ تنمو تضمحل وتنضج! تلمس بين فنية وأخرى عذابات يونغ، فوضاه وتمزقاته الدفينة وولادته بعد كل صراع مرير مع فكره وذاته وهذيانه الباطني الواقع بين الشك واليقين.
استخدم يونغ في سبر أفكاره عدة تقنيات أميزها
مبدأ الانقلاب الضدي ( الإينانتيودروميا) الذي يقول : كل شيء يتحول إلى نقيضه، والذي ينسب إلى هيراقليطس. + عقلنة الخيال وأنسنته وكذا هالة الرمزية. تعدد الأنظمة الفكرية أثرى العمل ومنحه أبعاد سيكولوجية وفنية مختلفة.
باختصار هذا الكتاب هو محاولة يونغ لفهم ذاته باستبطان كل ما يثير النفس ويخلقها من الداخل والخارج ووفق النسيج التاريخي الزمني التي تعاصره ! هو محاولة لفهم الشخصية الإنسانية عامة "فكرة أن الإنسان متعدد وذو ماهية لحظية."
لقد عانى يونغ في محاكاة النفس وتهذيبها واستطاع أن يثبت عبر الكتاب الأحمر بأن شدة الوعي هي في اللاوعي!
كارل يونغ يكتب وكأنّه يفرّغ نفسه. قراءة هذا الكتاب يجعلك تفكر وبشكل مهووس بالفرق بين ( الشيء كما هو) و ( الشيء كما يدركه الوعي). This is literally gonna blow your mind
ملاحظة هامة: هذا الكتاب مخطوطة غير منجزة ، كما أنه من غير الواضح للمنوطين بهذا العمل كيف كان يونغ ينوي إكمالها.
August 14, 2026
When the First World War broke out in 1914, it was a catastrophe for an entire civilisation. But there was one man to whom it came as a kind of salvation.
Carl Jung was not in a good place. He’d had an acrimonious falling-out with his mentor Freud, and been through the breakup of a profoundly troubling – if transformative – extra-marital relationship. He was suddenly questioning everything about his life choices, his morals and his personality. The result was a kind of extended breakdown – which, at least in part, he positively welcomed as a way of getting to the bottom of who he was.
He started to lock himself in his study every evening and force his thoughts to spiral inwards: fantasies, daydreams, relentless self-criticism. Later, he called this process ‘active imagination’, which makes it sound neutral and controlled. At the time it was anything but. It was self-induced psychosis. ‘You will consider yourself mad,’ he wrote, trying to describe how to reproduce these effects, ‘and in a certain sense you will in fact be mad.’ And elsewhere:
In December of 1913, these quasi-psychotic episodes began to result in complete, independent (‘self-existent’ was his term) hallucinations of figures with whom Jung could have entire conversations. He spoke to his soul, who, to his surprise, was female; he also talked to the devil, to Christ, to mysterious spirit-guides of various kinds. A lot of the time, he had no idea what they were telling him, and his notes on these encounters include a lot of phrases like: I don’t understand, what are you telling me, what does that mean, how am I supposed to interpret that, I’m going insane, help me.
A lot of it terrified him. He saw visions of violence and death sweeping over Europe, floods of dead bodies. Jung thought with good reason that he was losing his mind. In the spring of 1914, he resigned as president of the International Psychoanalytical Association. Then he resigned from his position at the University of Zurich. He still saw some private patients in the day, but every night was now given over to his hallucinations. He put his service revolver in his drawer and was determined to shoot himself in the head if he thought his mental state had deteriorated irreversibly.
This is why the outbreak of war was a colossal relief. Jung suddenly ‘understood’ his visions not as madness, but as premonition. Or to put it in less supernatural (perhaps more generous) terms, he understood that what had been happening inside him was in some way a reflection of things that had been happening in the world at large; we might understand his breakdown as another expression (if a particularly acute one) of the impulse seen in various prewar artistic projects like Meidner’s ‘apocalyptic landscapes’, or some of HG Wells’s stories.
As a result, Jung started to wonder what other connections might exist between his deep fantasies and the outside objective world. This was the impulse that led him to transfer the diaries of his ‘explorations’, which he recorded in a set of notebooks now referred to as the Black Books, into a single illustrated folio volume which he called Liber Novus, or The Red Book. This shaped them from random chaotic encounters into something more structured, something which shows a remarkably strong through-line and a surprising degree of internal coherence.
It is, apart from anything else, an extraordinarily beautiful book qua object, the work of an artist who refused to consider himself one: written in medieval calligraphy with many astonishing illustrations, it’s a wondrous thing to leaf through if you have a table that can take the job on:
(click to enlarge images)
It looks like a manuscript from the Middle Ages – and indeed Jung is writing, in the twentieth century, a kind of book that hadn’t been written for hundreds of years. A spiritual autobiography of sorts – a book of mystic prophecy which attempts a ground-up symbolic description of existence.
The problem with ‘reviewing’ books like this is that profound truths are, in the end, not very different from trivial platitudes. Where the difference is felt, it’s hard to quantify: it has to do with your sense of an author’s intent. Much of what Jung says – about, for example, the union of opposites – would not look out of place in a Paulo Coelho novel, the difference being that Coelho does not seem remotely serious to me, whereas it’s clear that what Jung writes has been squeezed out of him through innumerable dark nights of the soul, however difficult this is to demonstrate by recourse to the text. As he realises:
What’s clear is that this is all the result of a gigantic, sustained act of deep thinking and intense internal argument. You can disagree with what he says, but what you can’t do is dismiss it as trivial, silly or unserious: he’s already wrestled with those objections himself a hundred times (‘Many will laugh at my foolishness. But no one will laugh more than I laughed at myself’).
Jung was a doctor and a scientist who had made his fame and fortune espousing a rational worldview. With the war, all the doubts he had had about the limitations of rationality came crashing down around him. A lot of what’s going on in the Red Book has to do with him learning to set science and rationality aside, and welcome the irrational. (‘Science has taken from us the capacity of belief,’ he complains at one point; elsewhere he describes science as a ‘bad prison master’.) While Jung has been on the forefront of modernity, an exemplar of the ‘spirit of the times’, now he is visited by a contrary force: the spirit of the depths (der Geist der Tiefe), who, Jung says,
It's a painful process. Sometimes he calls this inexplicability ‘magic’, and the concept is treated with charming pragmatism:
The point is that by adopting a symbolic, non-rational thought process, Jung is able to engineer a more satisfying and accurate description of what it means, subjectively, to exist. As a pragmatist, I have no problem with this. The same goes for his conclusions on religion, which are genuinely profound, I think. Jung posits a god above the ‘God’ of religion, a god who unites ‘God’ and ‘the devil’ in one (and for whom he uses the Gnostic name Abraxas). But it’s clear that this ‘god’ is really just a synonym for the immanent reality of existence, as indeed Jung eventually says to his spirit-guide Philemon:
This is a kind of ‘god’ that even an atheist can accept, ‘a God in whom one does not believe and to whom one does not pray’, as Jung says. (Incidentally, this is, I believe, the same sense of ‘god’ as ‘universe’ that is used by many of the greatest religious thinkers, as Karen Armstrong discusses in several of her books.) In a way Jung is going beyond both religion and atheism to try and think hard about the primal impulses that make religion as well as rational thought so important to us. It’s quite a thrill.
His language is a declamatory mishmash that draws on Nietzsche’s Zarathustra, Luther’s Bible, and the vatic pronouncements of the Gnostic gospels. What’s astonishing is that The Red Book is in fact much closer to the Gnostic gospels than it is to, say, an empty pastiche like the Book of Mormon. Partly this is because Jung genuinely has something he wants to communicate, he’s not just trying to sound ‘religious’. But partly it’s also because he explicitly does not want this book to be taken as some kind of set text by anyone else.
Jung was steeped in ancient myth and religion, and he saw figures from deep antiquity. Others, conceivably, might see Jung himself, or superheroes from the Marvel Cinematic Universe. The ultimate revelations should be the same, he believed.
This is why Jung felt so despondent in the later years of his life. He really felt that no one understood him. He was surrounded by ‘Jungians’ who wanted to use the symbols he had developed for their own practices. But Jung was clear that they were deeply personal. He said explicitly that everything he ever did, after this, was based on trying to interpret the symbols thrown up in these fantasies from the 1910s and early '20s, but they were always unique to his own mind. He didn’t want other people to follow his Red Book, he wanted them to create their own red books. Most people were not willing (or, perhaps, not unhinged enough) to do that.
And indeed, the openness of what's here is both a strength and a weakness. How on earth to assess something that has gone off in so many different directions? Witchy neopagans keen to welcome in the Age of Aquarius love the Red Book. So does Jordan Peterson. The problem with trying to unite the extremes is that all extremes feel free to claim ownership of what you've said.
In any case, I was really impressed by this, and I didn’t expect to be. I was just overwhelmed by the sheer effort of thought involved, which gave me intimations of my reaction to other works of nonfiction that have meant a lot to me, like Rebecca West’s Black Lamb and Grey Falcon. Here it’s even stranger, because Jung was in some sense going mad while he did it. You’re left with this crazed, beautiful, baffling, Blakean piece of personal extravagance, the work of someone who went very deep and who came back with just a few fragments of significance to pass on, for the communication of which he needed to generate an entire personal mythology. ‘There are not many truths, there are only a few,’ he concluded by the end, exhausted but still just about in command of his faculties. ‘Their meaning is too deep to grasp other than in symbols.’
Carl Jung was not in a good place. He’d had an acrimonious falling-out with his mentor Freud, and been through the breakup of a profoundly troubling – if transformative – extra-marital relationship. He was suddenly questioning everything about his life choices, his morals and his personality. The result was a kind of extended breakdown – which, at least in part, he positively welcomed as a way of getting to the bottom of who he was.
He started to lock himself in his study every evening and force his thoughts to spiral inwards: fantasies, daydreams, relentless self-criticism. Later, he called this process ‘active imagination’, which makes it sound neutral and controlled. At the time it was anything but. It was self-induced psychosis. ‘You will consider yourself mad,’ he wrote, trying to describe how to reproduce these effects, ‘and in a certain sense you will in fact be mad.’ And elsewhere:
It is true, it is true, what I speak is the greatness and intoxication and ugliness of madness.
In December of 1913, these quasi-psychotic episodes began to result in complete, independent (‘self-existent’ was his term) hallucinations of figures with whom Jung could have entire conversations. He spoke to his soul, who, to his surprise, was female; he also talked to the devil, to Christ, to mysterious spirit-guides of various kinds. A lot of the time, he had no idea what they were telling him, and his notes on these encounters include a lot of phrases like: I don’t understand, what are you telling me, what does that mean, how am I supposed to interpret that, I’m going insane, help me.
A lot of it terrified him. He saw visions of violence and death sweeping over Europe, floods of dead bodies. Jung thought with good reason that he was losing his mind. In the spring of 1914, he resigned as president of the International Psychoanalytical Association. Then he resigned from his position at the University of Zurich. He still saw some private patients in the day, but every night was now given over to his hallucinations. He put his service revolver in his drawer and was determined to shoot himself in the head if he thought his mental state had deteriorated irreversibly.
This is why the outbreak of war was a colossal relief. Jung suddenly ‘understood’ his visions not as madness, but as premonition. Or to put it in less supernatural (perhaps more generous) terms, he understood that what had been happening inside him was in some way a reflection of things that had been happening in the world at large; we might understand his breakdown as another expression (if a particularly acute one) of the impulse seen in various prewar artistic projects like Meidner’s ‘apocalyptic landscapes’, or some of HG Wells’s stories.
As a result, Jung started to wonder what other connections might exist between his deep fantasies and the outside objective world. This was the impulse that led him to transfer the diaries of his ‘explorations’, which he recorded in a set of notebooks now referred to as the Black Books, into a single illustrated folio volume which he called Liber Novus, or The Red Book. This shaped them from random chaotic encounters into something more structured, something which shows a remarkably strong through-line and a surprising degree of internal coherence.
It is, apart from anything else, an extraordinarily beautiful book qua object, the work of an artist who refused to consider himself one: written in medieval calligraphy with many astonishing illustrations, it’s a wondrous thing to leaf through if you have a table that can take the job on:
(click to enlarge images)
It looks like a manuscript from the Middle Ages – and indeed Jung is writing, in the twentieth century, a kind of book that hadn’t been written for hundreds of years. A spiritual autobiography of sorts – a book of mystic prophecy which attempts a ground-up symbolic description of existence.
The problem with ‘reviewing’ books like this is that profound truths are, in the end, not very different from trivial platitudes. Where the difference is felt, it’s hard to quantify: it has to do with your sense of an author’s intent. Much of what Jung says – about, for example, the union of opposites – would not look out of place in a Paulo Coelho novel, the difference being that Coelho does not seem remotely serious to me, whereas it’s clear that what Jung writes has been squeezed out of him through innumerable dark nights of the soul, however difficult this is to demonstrate by recourse to the text. As he realises:
Die worte die zwischen unsinn und uͤbersinn schwanken sind die aͤltesten und wahrsten.
The words that oscillate between nonsense and supreme meaning are the oldest and truest.
What’s clear is that this is all the result of a gigantic, sustained act of deep thinking and intense internal argument. You can disagree with what he says, but what you can’t do is dismiss it as trivial, silly or unserious: he’s already wrestled with those objections himself a hundred times (‘Many will laugh at my foolishness. But no one will laugh more than I laughed at myself’).
Jung was a doctor and a scientist who had made his fame and fortune espousing a rational worldview. With the war, all the doubts he had had about the limitations of rationality came crashing down around him. A lot of what’s going on in the Red Book has to do with him learning to set science and rationality aside, and welcome the irrational. (‘Science has taken from us the capacity of belief,’ he complains at one point; elsewhere he describes science as a ‘bad prison master’.) While Jung has been on the forefront of modernity, an exemplar of the ‘spirit of the times’, now he is visited by a contrary force: the spirit of the depths (der Geist der Tiefe), who, Jung says,
took away my belief in science, he robbed me of the joy of explaining and ordering things, and he let devotion to the ideals of this time die out in me. […] The spirit of the depths took my understanding and all my knowledge and placed them at the service of the inexplicable and the paradoxical.
It's a painful process. Sometimes he calls this inexplicability ‘magic’, and the concept is treated with charming pragmatism:
One cannot understand magic. One can only understand what accords with reason. Magic accords with unreason, which one cannot understand. The world accords not only with reason but also with unreason. But just as one employs reason to make sense of the world, in that what is reasonable about it approaches reason, a lack of understanding also accords with unreason. […] Insofar as the incomprehensible accords with reason, one may try to think it with success; but insofar as it is unreasonable, one needs magical practices to open it up. The practice of magic consists in making what is not understood understandable in an incomprehensible manner.
The point is that by adopting a symbolic, non-rational thought process, Jung is able to engineer a more satisfying and accurate description of what it means, subjectively, to exist. As a pragmatist, I have no problem with this. The same goes for his conclusions on religion, which are genuinely profound, I think. Jung posits a god above the ‘God’ of religion, a god who unites ‘God’ and ‘the devil’ in one (and for whom he uses the Gnostic name Abraxas). But it’s clear that this ‘god’ is really just a synonym for the immanent reality of existence, as indeed Jung eventually says to his spirit-guide Philemon:
“Why, Oh solemn one, do you call the eternally incomprehensible, the cruel contradictoriness of nature, God?”
ΦΙΛΗΜΩΝ said, “How should I name it otherwise? If the overpowering essence of events in the universe and in the hearts of men were law, I would call it law. Yet it is also no law, but chance, irregularity, sin, error, stupidity, carelessness, folly, illegality. Therefore I cannot call it law…”
This is a kind of ‘god’ that even an atheist can accept, ‘a God in whom one does not believe and to whom one does not pray’, as Jung says. (Incidentally, this is, I believe, the same sense of ‘god’ as ‘universe’ that is used by many of the greatest religious thinkers, as Karen Armstrong discusses in several of her books.) In a way Jung is going beyond both religion and atheism to try and think hard about the primal impulses that make religion as well as rational thought so important to us. It’s quite a thrill.
His language is a declamatory mishmash that draws on Nietzsche’s Zarathustra, Luther’s Bible, and the vatic pronouncements of the Gnostic gospels. What’s astonishing is that The Red Book is in fact much closer to the Gnostic gospels than it is to, say, an empty pastiche like the Book of Mormon. Partly this is because Jung genuinely has something he wants to communicate, he’s not just trying to sound ‘religious’. But partly it’s also because he explicitly does not want this book to be taken as some kind of set text by anyone else.
On what basis should I presume to teach you? I give you news of the way of this man, but not of your own way. My path is not your path, therefore I cannot teach you. The way is within us, but not in Gods, nor in teachings, nor in laws. Within us is the way, the truth, and the life.
Jung was steeped in ancient myth and religion, and he saw figures from deep antiquity. Others, conceivably, might see Jung himself, or superheroes from the Marvel Cinematic Universe. The ultimate revelations should be the same, he believed.
This is why Jung felt so despondent in the later years of his life. He really felt that no one understood him. He was surrounded by ‘Jungians’ who wanted to use the symbols he had developed for their own practices. But Jung was clear that they were deeply personal. He said explicitly that everything he ever did, after this, was based on trying to interpret the symbols thrown up in these fantasies from the 1910s and early '20s, but they were always unique to his own mind. He didn’t want other people to follow his Red Book, he wanted them to create their own red books. Most people were not willing (or, perhaps, not unhinged enough) to do that.
And indeed, the openness of what's here is both a strength and a weakness. How on earth to assess something that has gone off in so many different directions? Witchy neopagans keen to welcome in the Age of Aquarius love the Red Book. So does Jordan Peterson. The problem with trying to unite the extremes is that all extremes feel free to claim ownership of what you've said.
In any case, I was really impressed by this, and I didn’t expect to be. I was just overwhelmed by the sheer effort of thought involved, which gave me intimations of my reaction to other works of nonfiction that have meant a lot to me, like Rebecca West’s Black Lamb and Grey Falcon. Here it’s even stranger, because Jung was in some sense going mad while he did it. You’re left with this crazed, beautiful, baffling, Blakean piece of personal extravagance, the work of someone who went very deep and who came back with just a few fragments of significance to pass on, for the communication of which he needed to generate an entire personal mythology. ‘There are not many truths, there are only a few,’ he concluded by the end, exhausted but still just about in command of his faculties. ‘Their meaning is too deep to grasp other than in symbols.’
July 19, 2010
I have no idea how to rank this book, nor am I even quite sure what the hell I read.
Although I know a little German, I read the accompanying English text. However one thing is certain, the experience was powerful, and the impact of the combination of the hand lettering, calligraphy and the careful illuminations with a bewildering flood of psychic imagery is something not to be forgotten.
Here's a sample:
The noise of the days of the world falls silent and the warming fire blazes inside.
Sitting at the fire, the shades of those gone before wail softly and give news of the past.
Come to the solitary fire, you blind and lame ones and hear both kinds of truth: the blind will be lamed and the lame will be blinded, yet the shared fire warms both in the lengthening night.
An old secret fire burns between us, giving sparse light and ample warmth.
The primordial fire that conquers every necessity shall burn again, since the night of the world is wide and cold and the need is great.
The well protected fire brings together those from far away and those who are cold; those who do not see each other and those who cannot reach each other, and it conquers suffering and shatters need.
The words uttered at the fire are ambiguous and deep and show life the right way.
The blind shall be lamed, so that he will not run into the abyss, and the lamed shall be blind, so that he will not look at things beyond his reach with longing and contempt.
Both may be aware of their deep helplessness so that they will respect the holy fire again, as well as the shade sitting at the hearth, and the words that encircle the flames.
Although I know a little German, I read the accompanying English text. However one thing is certain, the experience was powerful, and the impact of the combination of the hand lettering, calligraphy and the careful illuminations with a bewildering flood of psychic imagery is something not to be forgotten.
Here's a sample:
The noise of the days of the world falls silent and the warming fire blazes inside.
Sitting at the fire, the shades of those gone before wail softly and give news of the past.
Come to the solitary fire, you blind and lame ones and hear both kinds of truth: the blind will be lamed and the lame will be blinded, yet the shared fire warms both in the lengthening night.
An old secret fire burns between us, giving sparse light and ample warmth.
The primordial fire that conquers every necessity shall burn again, since the night of the world is wide and cold and the need is great.
The well protected fire brings together those from far away and those who are cold; those who do not see each other and those who cannot reach each other, and it conquers suffering and shatters need.
The words uttered at the fire are ambiguous and deep and show life the right way.
The blind shall be lamed, so that he will not run into the abyss, and the lamed shall be blind, so that he will not look at things beyond his reach with longing and contempt.
Both may be aware of their deep helplessness so that they will respect the holy fire again, as well as the shade sitting at the hearth, and the words that encircle the flames.
March 17, 2021
كتاب عظيم..
ستبدو وكأنها كتابات شخص في مستشفى المجانين لمن لم يستوعبه ويفهمه.
.
الكتاب الأحمر عبارة عن مخطوطة غير منتهية، وليس من الواضح تماماً كيف أراد "يونغ" إكمالها، أو كيف سينشرها لو أنه قرر القيام بهذا.
.
يقدم الكتاب الأحمر سلسلة من المخيلات الفعالة مع محاولة "يونغ" لفهم معناها وفهم نفسه ودمج مكونات الشخصية وتطورها.
كما يناقش "يونغ" عدة مواضيع أخرى في هذا العمل كطبيعة معرفة الذات، وطبيعة الروح وعلاقات التفكير والشعور والأنماط السيكولوجية، وعلاقة الذكورة والأنوثة الداخلية والخارجية، العزلة، قيمة الثقافة والتعلم، الجنون، الموت، وعلاقة السحر بالمنطق، وغيرها..
فالموضوع الإجمالي للكتاب الأحمر هو مصالحة روح الزمن مع روح الأعماق.
.
بمعنى آخر، الكتاب الأحمر عبارة عن مواجهات "يونغ" الخيالية مع شخصياته الداخلية، واختباراته مع نفسه بما أصبح معروفاً بـ "مواجهاته مع اللاوعي" من حقبة تمتد ستة عشرة سنة، بدءاً من قبل الحرب العالمية الأولى وما بعدها، فهو يروي المعركة بين عالم الواقع وعالم الروح وهو يعيد تخيل الأشياء التي تحيّر كل من يحاول العثور على معنى للحياة ويوضحها، وقد صاغها بكل جمال الخطابة بطريقة مباشرة وبسيطة ورومانسية مثيرة للعواطف.
ستبدو وكأنها كتابات شخص في مستشفى المجانين لمن لم يستوعبه ويفهمه.
.
الكتاب الأحمر عبارة عن مخطوطة غير منتهية، وليس من الواضح تماماً كيف أراد "يونغ" إكمالها، أو كيف سينشرها لو أنه قرر القيام بهذا.
.
يقدم الكتاب الأحمر سلسلة من المخيلات الفعالة مع محاولة "يونغ" لفهم معناها وفهم نفسه ودمج مكونات الشخصية وتطورها.
كما يناقش "يونغ" عدة مواضيع أخرى في هذا العمل كطبيعة معرفة الذات، وطبيعة الروح وعلاقات التفكير والشعور والأنماط السيكولوجية، وعلاقة الذكورة والأنوثة الداخلية والخارجية، العزلة، قيمة الثقافة والتعلم، الجنون، الموت، وعلاقة السحر بالمنطق، وغيرها..
فالموضوع الإجمالي للكتاب الأحمر هو مصالحة روح الزمن مع روح الأعماق.
.
بمعنى آخر، الكتاب الأحمر عبارة عن مواجهات "يونغ" الخيالية مع شخصياته الداخلية، واختباراته مع نفسه بما أصبح معروفاً بـ "مواجهاته مع اللاوعي" من حقبة تمتد ستة عشرة سنة، بدءاً من قبل الحرب العالمية الأولى وما بعدها، فهو يروي المعركة بين عالم الواقع وعالم الروح وهو يعيد تخيل الأشياء التي تحيّر كل من يحاول العثور على معنى للحياة ويوضحها، وقد صاغها بكل جمال الخطابة بطريقة مباشرة وبسيطة ورومانسية مثيرة للعواطف.
April 19, 2018
This was described when I ordered it as a facsimile edition of Jung's notebooks.
That is not at all the case. It is a typed and annotated version of his text, without the pictures. Since both Jung and the editor are discussing the images, trying to read a book about pictures one hasn't seen seems fairly pointless. The only use I can see for this volume is as a neatly printed read-long for someone who does have a facsimile edition.
That is not at all the case. It is a typed and annotated version of his text, without the pictures. Since both Jung and the editor are discussing the images, trying to read a book about pictures one hasn't seen seems fairly pointless. The only use I can see for this volume is as a neatly printed read-long for someone who does have a facsimile edition.
March 6, 2017
What dead souls lie under your sunken tired eyes? What true selves have you let die within yourself? -Carl Jung
I’ll bring this book with me in my heart for the rest of my life. Some of the time I think I needed to be able to read Jung's mind, but eventually the bits that came together were lovely. This book, by carl jung is about his own journey through depression while trying to treat himself, and hover over his own psychosis without letting it take over his mind completely. What a gift to be able to get into the mind of a psychiatrist. This book was more of a journal where Jung recorded his spiritual meanderings. Some of the time I felt sympathy for him, his poor mind would not give him a break, other times I could relate, and felt love for his deep endeavors. If you read this, take your time, peruse it with care, if you look everything up as you go along (because you will need to) it will be worth it. It will change your brain chemistry.
I’ll bring this book with me in my heart for the rest of my life. Some of the time I think I needed to be able to read Jung's mind, but eventually the bits that came together were lovely. This book, by carl jung is about his own journey through depression while trying to treat himself, and hover over his own psychosis without letting it take over his mind completely. What a gift to be able to get into the mind of a psychiatrist. This book was more of a journal where Jung recorded his spiritual meanderings. Some of the time I felt sympathy for him, his poor mind would not give him a break, other times I could relate, and felt love for his deep endeavors. If you read this, take your time, peruse it with care, if you look everything up as you go along (because you will need to) it will be worth it. It will change your brain chemistry.
March 5, 2024
حتی اگه نور به این کتابِ برزخی یونگ بخوره عضلاتش میگیره.
یونگ از سمت دیگهی مرز، مرز عصیان و رویا وِ جنون و تعالی، برای شما دست تکون میده. جایی که ژرار دونروال و آرتو رفتند و نتونستند برگردند. جایی که ژرار دونروال زیر مهتاب در کوچهای تاریک خودش رو آویزون کرد، یونگ از همونجا برای شما بهرهای به ارمغان آورده، بهرهای که برای فهمش نیاز به سالها بازی با تعلیمات یونگ و دستکاری مرز تنهایی و جنون دارید. انسانهای بسیار کمی هستند که میتونن به چنین عظمتی برسند. یونگ دقیقن از جایی برای شما پیام آورده که حتی نیچه و هولدرلین نتونستند به انعکاس پیشین خودشون برگردند.
اون به کوه المپ رفته اون پشت پردهی ضمیر نامکشوف رو کشف کرده.
به گمان من این اثر جایی رو فتح کرده که علم و منطق از درک اون عقیم و ناتوانند.
جایی که فروید هم از فهم یا رسیدن بهش جا موند یا ترسید از دریدن این مرز و جابهجا کردنش.
_یونگ حق داشته در وصیتنامهش ذکر کنه: باید بیش از نیمقرن از مرگش بگذره بعد اقدام به انتشار این کتاب کنند، نه زودتر!!
ملغمهای از عرفان و فلسفه و افیون و عصیان پاک و اسطورهشناسی و روانشناسی و ادبیاتِ محض و ماورا و اثیر و خیال و مجرایی از حقیقتی دیگرگون و والا...
در تمام لحظات خوانش این ابرکتاب فکر میکردم اگر کسی مثل گاستون باشلار، نیچه، هراکلیتوس، نروال، بودلر، رمبو، هولدرلین و... با چنین اثری مواجه میشدند چه مینوشتند یا چه میکردند!
چه طرحهایی چه رنگهایی، دروازه و تونلی در منشور رنگ و نور... طرحهایی که یونگ از مشاهدات و دریافتهاش کشیده خیرهکننده است به گونهای که انگار تحت تاثیر اسید لیکوئید و ماشروم بوده!
اما جهان و روایت یونگ از سیاره و مداری متفاوت سخن به میان آورده و با جهان و روایات کورواک و گینزبرگ و باروز و حتی کاستاندا بسیار بسیار بسیار متفاوت و به غایت غنیتر و فنیتر و والاترِ.
این کتاب، مثل کتاب شاخهی زرین باید توی کتابخونهی هر مجنونِ کتابی جا بگیره. حالا اگه نویسنده یا روانشناس و روانکاو یا اسطورهشناس و محقق باشه دیگه حتمن...
هرچند با قیمتهای کنونی دیگه تهیهی کتب حجیم اونم مصور با کاغذ تحریر و گلاسه در قطع وزیری با جلد گالینگور و روکشدار، یه آرزو و حسرت محسوب میشه.
یونگ از سمت دیگهی مرز، مرز عصیان و رویا وِ جنون و تعالی، برای شما دست تکون میده. جایی که ژرار دونروال و آرتو رفتند و نتونستند برگردند. جایی که ژرار دونروال زیر مهتاب در کوچهای تاریک خودش رو آویزون کرد، یونگ از همونجا برای شما بهرهای به ارمغان آورده، بهرهای که برای فهمش نیاز به سالها بازی با تعلیمات یونگ و دستکاری مرز تنهایی و جنون دارید. انسانهای بسیار کمی هستند که میتونن به چنین عظمتی برسند. یونگ دقیقن از جایی برای شما پیام آورده که حتی نیچه و هولدرلین نتونستند به انعکاس پیشین خودشون برگردند.
اون به کوه المپ رفته اون پشت پردهی ضمیر نامکشوف رو کشف کرده.
به گمان من این اثر جایی رو فتح کرده که علم و منطق از درک اون عقیم و ناتوانند.
جایی که فروید هم از فهم یا رسیدن بهش جا موند یا ترسید از دریدن این مرز و جابهجا کردنش.
_یونگ حق داشته در وصیتنامهش ذکر کنه: باید بیش از نیمقرن از مرگش بگذره بعد اقدام به انتشار این کتاب کنند، نه زودتر!!
ملغمهای از عرفان و فلسفه و افیون و عصیان پاک و اسطورهشناسی و روانشناسی و ادبیاتِ محض و ماورا و اثیر و خیال و مجرایی از حقیقتی دیگرگون و والا...
در تمام لحظات خوانش این ابرکتاب فکر میکردم اگر کسی مثل گاستون باشلار، نیچه، هراکلیتوس، نروال، بودلر، رمبو، هولدرلین و... با چنین اثری مواجه میشدند چه مینوشتند یا چه میکردند!
چه طرحهایی چه رنگهایی، دروازه و تونلی در منشور رنگ و نور... طرحهایی که یونگ از مشاهدات و دریافتهاش کشیده خیرهکننده است به گونهای که انگار تحت تاثیر اسید لیکوئید و ماشروم بوده!
اما جهان و روایت یونگ از سیاره و مداری متفاوت سخن به میان آورده و با جهان و روایات کورواک و گینزبرگ و باروز و حتی کاستاندا بسیار بسیار بسیار متفاوت و به غایت غنیتر و فنیتر و والاترِ.
این کتاب، مثل کتاب شاخهی زرین باید توی کتابخونهی هر مجنونِ کتابی جا بگیره. حالا اگه نویسنده یا روانشناس و روانکاو یا اسطورهشناس و محقق باشه دیگه حتمن...
هرچند با قیمتهای کنونی دیگه تهیهی کتب حجیم اونم مصور با کاغذ تحریر و گلاسه در قطع وزیری با جلد گالینگور و روکشدار، یه آرزو و حسرت محسوب میشه.
April 10, 2021
"The years, of which I have spoken to you, when I pursued the inner images, were the most important time of my life. Everything else is to be derived from this." preface
The Red Book is a stunning publication. It is a physically large book which mimics Jung's own handwritten copy which measured 11.57 inches by 15.35 inches.
The contents are just as impressive. The first part is a brief history of Jung and his publications. The second contains pages of calligraphy in both German and Latin of his "active imagination" visualizations as well as sketches and paintings created by Jung to accompany the text.
The last section of the book is the English translation of the second part.
"Jung described his technique for inducing such spontaneous fantasies: 'The training consists first of all in systematic exercises to eliminating critical attention, thus producing a vacuum in consciousness.'" pg 209
The visions themselves are interactions between Jung and voices or figures that he named his soul, gods and other archetypical figures.
"To this my soul spoke a word that roused my anger: 'My light is not of this world.' I cried, "I know of no other world." The soul answered, "Should it not exist because you know nothing of it?" pg 240
As he stated in the preface, Jung felt as if his 'confrontations with his subconscious' affected his work for the rest of his life. It is a fascinating, little-examined side of a man who has had a huge effect on psychology and is credited, by some, as being one of the leading figures of the New Age movement.
The road to publication for this book is a story in itself. At first, Jung's family carefully kept The Red Book in a safe deposit box to protect it as they recognized its value as a one-of-a-kind creation. They also believed that Jung wouldn't have wanted its contents made public as he hadn't left any specific instructions in his will about it.
However, researchers and scholars have since examined the text and found parts where Jung addresses, "my dear friends," leading to the opinion that he did intend to share it with a wider audience. They also point to its importance to Jung's following works as another reason why it should be published.
Whatever their reasoning, I'm so very glad his family and foundation made the decision to publish. This book is a treasure.
Curiously, The Red Book ends in an incomplete sentence.
Here it is:"I knew of nothing better than to write them down in a 'precious,' that is to say, costly book and to paint the images that emerged through reliving it all- as well as I could. I knew how frightfully inadequate this undertaking was, but despite much work and many distractions I remained true to it, even if another/possibility never..." epilogue
I wonder what he was going to write next.
Though I didn't use Jung's method of active imagination, I too have undertaken lengthy 'confrontations' of my subconscious and have come back with pages of material that read, in some ways, quite similar to this book.
Perhaps, one day, I will also find the courage to publish it.
Highly recommended for any readers interested in Carl Jung's methods, archetypes or dream interpretation.
The Red Book is a stunning publication. It is a physically large book which mimics Jung's own handwritten copy which measured 11.57 inches by 15.35 inches.
The contents are just as impressive. The first part is a brief history of Jung and his publications. The second contains pages of calligraphy in both German and Latin of his "active imagination" visualizations as well as sketches and paintings created by Jung to accompany the text.
The last section of the book is the English translation of the second part.
"Jung described his technique for inducing such spontaneous fantasies: 'The training consists first of all in systematic exercises to eliminating critical attention, thus producing a vacuum in consciousness.'" pg 209
The visions themselves are interactions between Jung and voices or figures that he named his soul, gods and other archetypical figures.
"To this my soul spoke a word that roused my anger: 'My light is not of this world.' I cried, "I know of no other world." The soul answered, "Should it not exist because you know nothing of it?" pg 240
As he stated in the preface, Jung felt as if his 'confrontations with his subconscious' affected his work for the rest of his life. It is a fascinating, little-examined side of a man who has had a huge effect on psychology and is credited, by some, as being one of the leading figures of the New Age movement.
The road to publication for this book is a story in itself. At first, Jung's family carefully kept The Red Book in a safe deposit box to protect it as they recognized its value as a one-of-a-kind creation. They also believed that Jung wouldn't have wanted its contents made public as he hadn't left any specific instructions in his will about it.
However, researchers and scholars have since examined the text and found parts where Jung addresses, "my dear friends," leading to the opinion that he did intend to share it with a wider audience. They also point to its importance to Jung's following works as another reason why it should be published.
Whatever their reasoning, I'm so very glad his family and foundation made the decision to publish. This book is a treasure.
Curiously, The Red Book ends in an incomplete sentence.
Here it is:"I knew of nothing better than to write them down in a 'precious,' that is to say, costly book and to paint the images that emerged through reliving it all- as well as I could. I knew how frightfully inadequate this undertaking was, but despite much work and many distractions I remained true to it, even if another/possibility never..." epilogue
I wonder what he was going to write next.
Though I didn't use Jung's method of active imagination, I too have undertaken lengthy 'confrontations' of my subconscious and have come back with pages of material that read, in some ways, quite similar to this book.
Perhaps, one day, I will also find the courage to publish it.
Highly recommended for any readers interested in Carl Jung's methods, archetypes or dream interpretation.
July 31, 2012
Already the Book has broaden my feel for a man whose works i spent 10 years reading. This is 2/3 of the collected works. My dreams intensified by just looking at the paintings of really a remarkable and underrated visual artist. It might be the sequel to Blake's 'Island in the moon' in spirit and not an reference to the style. It changes the meaning of that Blake's work for me. CGJ has always been a path of precognative and synchronistic experience. I don't see how it cannot alter the reader or even the world. It might be the last book of this kind.
July 28, 2017
الكتاب الاحمر. للكاتب السويسري كارل غوستاف يونغ ، تم نشر الكتاب بعد وفاه الكاتب ب ٥٠ عام هو عالم نفس وقد مكث ١٦ عاما في كتابته ، و أقر ورثته نشره عام ٢٠٠٩
الكتاب فلسفي وخليط من علم النفس يحاكي فيه يونغ معاناته مع اللاوعي خلال ١٦ عام حينما ظن انه أُصيب بانفصام في الشخصيه
بالكتاب جلد للذات بشكل مهول ويحتاج ممن يقرأة الكثير من التروي والتركيز، عُد هذا الكتاب كمرجع نفسي تحليلي للحديث مع النفس و الروح
فتارة نجد يونغ يتحدث مع سحرة وتارة مع الموت وتارة مع قديسين هاجروا للصحراء ، يونغ خليط من المؤمن والمتشكك
كتاب يونغ يأتي قريبا من كتاب هكذا تكلم زرادشت ولكن الفرق ان نيتشه متعالي كثيرا في حين يأتي يونغ كحمل وديع يجلد ذاته متنقلا بين روحه وعدة ارواح
تم ادراج كتاب السبر العميق ضمن نفس الكتاب وفيه يحاكي يونغ ذاته من خلال صفحات بلا فصول كالكتاب الاحمر
فلسفه يونغ عميقه جدا وفريق العمل الذي قام ع نشر وترجمه الكتاب امضى فترة طويله من خلال عمليات حذف وتنقيح ليخرج بتلك الصورة
لازلت اردد ان كتب الفلاسفه الغربيين تبدو صعبه وتحتاج لتركيز كون ثقافتهم مختلفه عن ثقافتنا
الكتاب الاحمر يعد مرجعا نفسيا فلسفيا لمن يحب المجالين
كونوا بخير
اخوكم سلطان
الكتاب فلسفي وخليط من علم النفس يحاكي فيه يونغ معاناته مع اللاوعي خلال ١٦ عام حينما ظن انه أُصيب بانفصام في الشخصيه
بالكتاب جلد للذات بشكل مهول ويحتاج ممن يقرأة الكثير من التروي والتركيز، عُد هذا الكتاب كمرجع نفسي تحليلي للحديث مع النفس و الروح
فتارة نجد يونغ يتحدث مع سحرة وتارة مع الموت وتارة مع قديسين هاجروا للصحراء ، يونغ خليط من المؤمن والمتشكك
كتاب يونغ يأتي قريبا من كتاب هكذا تكلم زرادشت ولكن الفرق ان نيتشه متعالي كثيرا في حين يأتي يونغ كحمل وديع يجلد ذاته متنقلا بين روحه وعدة ارواح
تم ادراج كتاب السبر العميق ضمن نفس الكتاب وفيه يحاكي يونغ ذاته من خلال صفحات بلا فصول كالكتاب الاحمر
فلسفه يونغ عميقه جدا وفريق العمل الذي قام ع نشر وترجمه الكتاب امضى فترة طويله من خلال عمليات حذف وتنقيح ليخرج بتلك الصورة
لازلت اردد ان كتب الفلاسفه الغربيين تبدو صعبه وتحتاج لتركيز كون ثقافتهم مختلفه عن ثقافتنا
الكتاب الاحمر يعد مرجعا نفسيا فلسفيا لمن يحب المجالين
كونوا بخير
اخوكم سلطان
December 22, 2011
Yes, for us Carl Jung fans this book is the Grail, but really it is kind of a let down. Aesthetically this book is the revelation all of us hoped it would be. The paper, the typography, the reproductions are scrumptious. (Yes, I ate them.)
But there is a little bit of the presentation that leaves me head scratching. There is sort of this "introduction to Carl Jung," section and I think to myself, why would anyone interested in this book need an introduction to Carl Jung? And let's be serious: this is Jung's dream journal. There's your content. I loved looking at the pictures. If you wanted something else you are barking up the wrong tree.
Speaking of the pictures, I was struck by similarity to Crowley & Harris' Thoth tarot deck. That tightly wound bear trap is where I am going to leave it.
But there is a little bit of the presentation that leaves me head scratching. There is sort of this "introduction to Carl Jung," section and I think to myself, why would anyone interested in this book need an introduction to Carl Jung? And let's be serious: this is Jung's dream journal. There's your content. I loved looking at the pictures. If you wanted something else you are barking up the wrong tree.
Speaking of the pictures, I was struck by similarity to Crowley & Harris' Thoth tarot deck. That tightly wound bear trap is where I am going to leave it.
Read
April 22, 2023Quite literally the best self-help book I have ever lain my eyes on.
Jung circumvented the biggest issue when it comes to self help in the most charming of ways. Furthermore, the theme underlying it is the one and unique theme that explain every other themes in the human experience.. the “original theme” if I may say.
‘I have come looking for my soul through external entities, instead of asking directly to my own soul.’
Instead of seeking answers to our issues onto philosophical books or just advice given by other people, he wants us to ask directly our soul how to solved issues that trouble her.. ‘cause only she, knows best what’s bothering her, and what will really help alleviating her suffering.
But how do I speak to my soul ? Or how does my soul speaks to me ?
He wants us to think profoundly into things/issues by ourselves, but in a particular manner depending on the issue!
this book will give us tools in order to live in a more concordant manner with our inward self.
Not only that, but from the way it is narrated, its mysticism with desert, jungle, sea imageries, and its cohesion all along added an exotic charm during the reading experience, as well as intellectual stimulation to reason out these puzzling figures.
Moreover, this puzzling narration indirectly constrains the reader to look into himself, in order to decipher the meanings depicted.
As he said at the beginning, C. Jung doesn’t want us to find answers of our problems onto philosophical books or others, so he wrote the book in a way that *obliged* us to seek answers within ourselves …
but of course, not in a lazy manner.
He meticulously insisted on recurrent themes, but laid out in different ways each times, giving us hints here and there.
The time he spent at vivifying these helpful ideas, and fit them into his enigmatic narration, is as though, it is impossible to finish this book and not come out with something lasting for the better. (In my opinion)
There is point in life when you realize your soul is your only torch in this world. Picture yourself a body in a dark setting-
Walking not knowing exactly where, and then you hit a wall, because everything around you it’s dark and obscure , you hit a wall, it’s painful and frustrating because you didn’t even know there were a wall there,
and you are not even sure if it’s actually a wall, so you tell yourself you just go in the opposite direction , but still you don’t have a torch fully bright so you can always hit that thing that hurt you or another object.
By knowing your soul, its needs and warnings, even though you don’t know where you go, this torch will brighten your way. If there is wall , you will perceive it, if you trip somewhere by accident, you will know *exactly* what made you trip back then.
And now that the torch made you perceive clearly the thing that hit you, the next time you will walk, you will pay more attention to its possible future presence.
When you understand precisely the reason behind your insatisfaction with life; like the roots of it, you reach such a fresh, divine feeling of actually knowing why things happen, of somewhat being in control. it's fucking frustrating not to be able to explain with reason your "qualms".
It feels like you have ascended to a God status, once you finally reach these depths of your soul and connect all the dots. Awareness can bring peace of mind sometimes…
because, you will be able to find more fulfilling ways to approach your problem if you are intricately aware of its sources… at least compared to, if you were not aware of them.
C. Jung’s method to trigger the unconscious of his audience is by attempting the artificial creation of a soul in a textual medium; the richness of the book comes from this atmosphere whose origins are known to 1/8th and unknown to 7/8th. By trying to reproduce the human experience in front of his soul, this entity only partially known, before our eyes.:: the red book forces us to spend time with it due to our daily activities which prevent us from doing so.
The following review is made of my own personal interpretation of Jung’s presentation, you are allowed to quit the review from now😭
———
I-/ Elijah & Salome: Forethinking and Pleasure
I just love the stoical message and how everything is brought up??
“I see Elijah high above me: this indicates that forethinking stands nearer to love than, I, a man do””.
Elijah symbolizing forethinking, this means for us to love someone we need the latter. “Love is empty without thinking. Thinking hollow without love. The serpent lurks behind the pure principle.”
Let me take an example, imagine your girlfriend cheats on you with another guy.
-By forethinking *alone* (it makes you hate her cos logically, she did smth morally wrong to you)....
but is it really sane for us to torment ourselves with this? What can I do to alleviate my hateful feelings towards her ?
...
Well, as it is said, for you to “love” your gf again , you need to think that by being “aggravated against your brother, think that you are aggravated against the brother in you, -that is-, against what in you is similar to your brother”.
Your girlfriend cheated on you, maybe you too have had thoughts of lust upon someone else, her actions came from a place that is universal to all of us... like I get it , that unlike her, you didn’t cheat. But you can understand than what led her to cheating come from a feeling that belongs to us as well.
You understand that by trying to fight her bc of that feeling, is trying to fight yourself in a way.
You are going to have this soul/body for the rest of your life, By making peace with yourself, as in with every single bits of yourself, -even that feeling of lust that we all share that led your gf to cheaiting - by this forethinking and LOVE of those feelings you’d be able to reach inner tranquility.
Silence and peace come over you if you begin to comprehend the darkness.
“If you are aggravated against your brother, think that you are aggravated against the brother in you, that is, against what in you is similar to your brother.”
Be glad that you can recognize the darkness, for you will thus avoid becoming its victim.
I would like to add that, this might not work for everyone.
Knowing my personality, This would work for me. This would help me hate that person, that cheating partner or whatever, less. But if it doesn’t work for you that’s fine.
As it is stated in the book, you should find what’s work for you through your own soul, and NOT onto philosophical books or other ppl. It might overlaps with solutions for your personality sometimes, but not always. You, alone, can find the most fitting way to alleviate your soul’s negative feelings. Think profoundly into what can do it.
—-
II-/ “How much our life needs death!”
Sometimes when something negative happens to us, we tend to work our ass off to overcome it.. and we tend to expect that by trying hard, by working our ass off, we’d gonna reach a certain point where we’d be free from that negative pain/misfortune.
But the thing is, expecting *abscence of evilness* in this world is utopic and impossible, it is always gonna be here.
Most people (esp the depressed ones) are gonna torment themselves about their inescapable fate despite all their efforts to overcome its bad sides, but the thing is,
I shouldn’t have EXPECTED that no additional evil/bad occurrence will happen despite my efforts.
Should we work our ass off to overcome our obstacles in life and get what we want ? Absolutely yes.
Should we expect *abscence of additional evilness* after reaching that point? Absolutely no.
And that’s not necessarily a bad thing. Because evilness in this world makes us appreciate the good moments of life so much more. Without evil there’s no joy... How much our life needs death ...
“Without the depths, I do not have the heights. I may be on the heights, but precisely because of that I do not become aware of the heights. I therefore need the bottommost for my renewal.”
For me for example, It’s so sad to think that we weren’t prepared to have friendships with certain really great people
That our friendship probably woulda turned out so much better if I had met them in my current state of mind.
But the thing is, I only got to this more positive mindstate bc I’ve went through lot of stuff.. “How much our life needs death”..
—-
III-/ My animalistic nature :
The animalistic nature of humans.
Your love of your neighbour is your bad love of yourself. You flee away from yourself and seek salvation through external people ,
whether through their knowledge, their company, through desiring what other people have etc.. like animals feed off on other animals to survive/(for salvation)
For example, some people think their life would be so much better when they’d get a girlfriend, or if they’d get tons of friends... and that is not healthy cos human beings are unpredictable, you shouldn’t rely on them
He wants us to seek salvation within ourself.. within our soul.
—
The devil always belongs to God
Don’t follow beautiful things, cos by striving for them we forget our essence. We endeavor to attain the good but at the same time seize the devil. And no one wants the devil (basically misfortune, -causes of- negative emotions)
We should remain true to our essence, which differentiates ourselves from the good and beautiful and hence from the devil.
Our essence is differentiation, but we shouldn’t SEEK from it through thinking/reasoning etc. You should strive for your own essence, just listen to your heart and you know EXACTLY what you want if you pay close attention to your soul, sometimes we don’t wanna admit it ourself, bc of external factors have a weight on our thoughts and so on.
But by striving for your soul, for your essence, what you truly want , and not the beautiful, we escape from the devil as well. (Negative emotions)
——
“God” here can be assimilated as something good happening to you.
He goes first:
1- “Happy am I who recognize the multiplicity and diversity of the Gods. But woe, unto you who replace this incompatible multiplicity with a single God.”
People tend to assume everything good in their life has only 1 function : creating good upon their life. Jung debunks 4 “Gods” within such thing instead :
a- the sun, the creation of that happiness, that thing will bring u happiness
b- Eros, binds himself together and spreads himself out in brightness
c- the three of life, it fills space with bodies
d- the devil, he dissolved everything formed and physical, that good thing, that god in your life will destroy what he has formed at some point
A lot of people tend to perceive that “God” only as the brightness they will procure upon their life but by doing so, you produce the torment, incomprehension (when that happiness turned out not being only happiness).
Basically Never expect things to be only positive 100% in this world.
Cause What you do unto the Gods is done likewise unto you. You all become equal and thus your nature is maimed.
What you do onto that thing that provided happiness, you assumed it will only bring u happiness, so when he brings you happiness then you are happy atm, but when it doesn’t, when it dissolves everything it has brought onto you, you dissolves yourself too, as in you breaks down.. because you didn’t recognize the multiplicity and diversity of your God from the get-go.
—
The world would be such a better place for all humans if everyone did an effort to thoroughly understand their psychology and inner self
Jung circumvented the biggest issue when it comes to self help in the most charming of ways. Furthermore, the theme underlying it is the one and unique theme that explain every other themes in the human experience.. the “original theme” if I may say.
‘I have come looking for my soul through external entities, instead of asking directly to my own soul.’
Instead of seeking answers to our issues onto philosophical books or just advice given by other people, he wants us to ask directly our soul how to solved issues that trouble her.. ‘cause only she, knows best what’s bothering her, and what will really help alleviating her suffering.
But how do I speak to my soul ? Or how does my soul speaks to me ?
He wants us to think profoundly into things/issues by ourselves, but in a particular manner depending on the issue!
this book will give us tools in order to live in a more concordant manner with our inward self.
Not only that, but from the way it is narrated, its mysticism with desert, jungle, sea imageries, and its cohesion all along added an exotic charm during the reading experience, as well as intellectual stimulation to reason out these puzzling figures.
Moreover, this puzzling narration indirectly constrains the reader to look into himself, in order to decipher the meanings depicted.
As he said at the beginning, C. Jung doesn’t want us to find answers of our problems onto philosophical books or others, so he wrote the book in a way that *obliged* us to seek answers within ourselves …
but of course, not in a lazy manner.
He meticulously insisted on recurrent themes, but laid out in different ways each times, giving us hints here and there.
The time he spent at vivifying these helpful ideas, and fit them into his enigmatic narration, is as though, it is impossible to finish this book and not come out with something lasting for the better. (In my opinion)
There is point in life when you realize your soul is your only torch in this world. Picture yourself a body in a dark setting-
Walking not knowing exactly where, and then you hit a wall, because everything around you it’s dark and obscure , you hit a wall, it’s painful and frustrating because you didn’t even know there were a wall there,
and you are not even sure if it’s actually a wall, so you tell yourself you just go in the opposite direction , but still you don’t have a torch fully bright so you can always hit that thing that hurt you or another object.
By knowing your soul, its needs and warnings, even though you don’t know where you go, this torch will brighten your way. If there is wall , you will perceive it, if you trip somewhere by accident, you will know *exactly* what made you trip back then.
And now that the torch made you perceive clearly the thing that hit you, the next time you will walk, you will pay more attention to its possible future presence.
When you understand precisely the reason behind your insatisfaction with life; like the roots of it, you reach such a fresh, divine feeling of actually knowing why things happen, of somewhat being in control. it's fucking frustrating not to be able to explain with reason your "qualms".
It feels like you have ascended to a God status, once you finally reach these depths of your soul and connect all the dots. Awareness can bring peace of mind sometimes…
because, you will be able to find more fulfilling ways to approach your problem if you are intricately aware of its sources… at least compared to, if you were not aware of them.
C. Jung’s method to trigger the unconscious of his audience is by attempting the artificial creation of a soul in a textual medium; the richness of the book comes from this atmosphere whose origins are known to 1/8th and unknown to 7/8th. By trying to reproduce the human experience in front of his soul, this entity only partially known, before our eyes.:: the red book forces us to spend time with it due to our daily activities which prevent us from doing so.
The following review is made of my own personal interpretation of Jung’s presentation, you are allowed to quit the review from now😭
———
I-/ Elijah & Salome: Forethinking and Pleasure
I just love the stoical message and how everything is brought up??
“I see Elijah high above me: this indicates that forethinking stands nearer to love than, I, a man do””.
Elijah symbolizing forethinking, this means for us to love someone we need the latter. “Love is empty without thinking. Thinking hollow without love. The serpent lurks behind the pure principle.”
Let me take an example, imagine your girlfriend cheats on you with another guy.
-By forethinking *alone* (it makes you hate her cos logically, she did smth morally wrong to you)....
but is it really sane for us to torment ourselves with this? What can I do to alleviate my hateful feelings towards her ?
...
Well, as it is said, for you to “love” your gf again , you need to think that by being “aggravated against your brother, think that you are aggravated against the brother in you, -that is-, against what in you is similar to your brother”.
Your girlfriend cheated on you, maybe you too have had thoughts of lust upon someone else, her actions came from a place that is universal to all of us... like I get it , that unlike her, you didn’t cheat. But you can understand than what led her to cheating come from a feeling that belongs to us as well.
You understand that by trying to fight her bc of that feeling, is trying to fight yourself in a way.
You are going to have this soul/body for the rest of your life, By making peace with yourself, as in with every single bits of yourself, -even that feeling of lust that we all share that led your gf to cheaiting - by this forethinking and LOVE of those feelings you’d be able to reach inner tranquility.
Silence and peace come over you if you begin to comprehend the darkness.
“If you are aggravated against your brother, think that you are aggravated against the brother in you, that is, against what in you is similar to your brother.”
Be glad that you can recognize the darkness, for you will thus avoid becoming its victim.
I would like to add that, this might not work for everyone.
Knowing my personality, This would work for me. This would help me hate that person, that cheating partner or whatever, less. But if it doesn’t work for you that’s fine.
As it is stated in the book, you should find what’s work for you through your own soul, and NOT onto philosophical books or other ppl. It might overlaps with solutions for your personality sometimes, but not always. You, alone, can find the most fitting way to alleviate your soul’s negative feelings. Think profoundly into what can do it.
—-
II-/ “How much our life needs death!”
Sometimes when something negative happens to us, we tend to work our ass off to overcome it.. and we tend to expect that by trying hard, by working our ass off, we’d gonna reach a certain point where we’d be free from that negative pain/misfortune.
But the thing is, expecting *abscence of evilness* in this world is utopic and impossible, it is always gonna be here.
Most people (esp the depressed ones) are gonna torment themselves about their inescapable fate despite all their efforts to overcome its bad sides, but the thing is,
I shouldn’t have EXPECTED that no additional evil/bad occurrence will happen despite my efforts.
Should we work our ass off to overcome our obstacles in life and get what we want ? Absolutely yes.
Should we expect *abscence of additional evilness* after reaching that point? Absolutely no.
And that’s not necessarily a bad thing. Because evilness in this world makes us appreciate the good moments of life so much more. Without evil there’s no joy... How much our life needs death ...
“Without the depths, I do not have the heights. I may be on the heights, but precisely because of that I do not become aware of the heights. I therefore need the bottommost for my renewal.”
For me for example, It’s so sad to think that we weren’t prepared to have friendships with certain really great people
That our friendship probably woulda turned out so much better if I had met them in my current state of mind.
But the thing is, I only got to this more positive mindstate bc I’ve went through lot of stuff.. “How much our life needs death”..
—-
III-/ My animalistic nature :
The animalistic nature of humans.
Your love of your neighbour is your bad love of yourself. You flee away from yourself and seek salvation through external people ,
whether through their knowledge, their company, through desiring what other people have etc.. like animals feed off on other animals to survive/(for salvation)
For example, some people think their life would be so much better when they’d get a girlfriend, or if they’d get tons of friends... and that is not healthy cos human beings are unpredictable, you shouldn’t rely on them
He wants us to seek salvation within ourself.. within our soul.
—
The devil always belongs to God
Don’t follow beautiful things, cos by striving for them we forget our essence. We endeavor to attain the good but at the same time seize the devil. And no one wants the devil (basically misfortune, -causes of- negative emotions)
We should remain true to our essence, which differentiates ourselves from the good and beautiful and hence from the devil.
Our essence is differentiation, but we shouldn’t SEEK from it through thinking/reasoning etc. You should strive for your own essence, just listen to your heart and you know EXACTLY what you want if you pay close attention to your soul, sometimes we don’t wanna admit it ourself, bc of external factors have a weight on our thoughts and so on.
But by striving for your soul, for your essence, what you truly want , and not the beautiful, we escape from the devil as well. (Negative emotions)
——
“God” here can be assimilated as something good happening to you.
He goes first:
1- “Happy am I who recognize the multiplicity and diversity of the Gods. But woe, unto you who replace this incompatible multiplicity with a single God.”
People tend to assume everything good in their life has only 1 function : creating good upon their life. Jung debunks 4 “Gods” within such thing instead :
a- the sun, the creation of that happiness, that thing will bring u happiness
b- Eros, binds himself together and spreads himself out in brightness
c- the three of life, it fills space with bodies
d- the devil, he dissolved everything formed and physical, that good thing, that god in your life will destroy what he has formed at some point
A lot of people tend to perceive that “God” only as the brightness they will procure upon their life but by doing so, you produce the torment, incomprehension (when that happiness turned out not being only happiness).
Basically Never expect things to be only positive 100% in this world.
Cause What you do unto the Gods is done likewise unto you. You all become equal and thus your nature is maimed.
What you do onto that thing that provided happiness, you assumed it will only bring u happiness, so when he brings you happiness then you are happy atm, but when it doesn’t, when it dissolves everything it has brought onto you, you dissolves yourself too, as in you breaks down.. because you didn’t recognize the multiplicity and diversity of your God from the get-go.
—
The world would be such a better place for all humans if everyone did an effort to thoroughly understand their psychology and inner self
July 30, 2026
Ilgai atidėliojau skaitymą, nes atrodė, kad turi būti ne bet koks nusiteikimas. Gyvenimas eilinį sykį parodė, kad belaukiant to tikrai ne bet kokio nusiteikimo galima ir giltinės sulaukt, tai pasiėmiau šiam mėnesiui.
Sunku kažką rišlaus pasakyti. Patiks, jei jau skaitėt ir žinot, kaip rašo C.G. Jungas, ir tikriausiai irgi imsit kažko tikėdamiesi ar ieškodami. Patiks, jei tinka poezija ir sąmonės srautas. Man ši knyga lieka toji, prie kurios skaitymo (nebūtinai visos nuo pradžių) galima grįžti skirtingais gyvenimo etapais ir turbūt vis tiek kitaip skambės. Šiam kartui į širdį ir galvą įsidėjau "Jei nepatiri jokio išorinio nuotykio, nepatiri ir vidinio."
Ką daryčiau kitaip - nebeatidėčiau tiek laiko ir neskaityčiau baisiai jau nuobodaus įvado į pačią knygą.
Sunku kažką rišlaus pasakyti. Patiks, jei jau skaitėt ir žinot, kaip rašo C.G. Jungas, ir tikriausiai irgi imsit kažko tikėdamiesi ar ieškodami. Patiks, jei tinka poezija ir sąmonės srautas. Man ši knyga lieka toji, prie kurios skaitymo (nebūtinai visos nuo pradžių) galima grįžti skirtingais gyvenimo etapais ir turbūt vis tiek kitaip skambės. Šiam kartui į širdį ir galvą įsidėjau "Jei nepatiri jokio išorinio nuotykio, nepatiri ir vidinio."
Ką daryčiau kitaip - nebeatidėčiau tiek laiko ir neskaityčiau baisiai jau nuobodaus įvado į pačią knygą.
August 10, 2016
"All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination." CG JUNG
Beautiful Beautiful book. Jung was truly a talented man, who was and is respected in his field.
Some people have left negative reviews regarding the packaging. It is a big big book, but It needs to be to show the plates that is Jungs own handwriting. I wouldn't have it any other way. In saying that tho it is awkward. Maybe the publishers should have included a smaller book with just the english translation so you can read it whilst enjoying the full thing.
However that said, i don't rate a book by its cover. I might not read it, but it will never impact the rating, as thats not really anything to do with the content and the ideas of the author. So one star woman further down the list, I am unsure how you can give so much love to the late Jung, and then provide a one star...
Jung's idea of the collective unconscious is something that has been widely discussed. This is quite an interesting topic as it is what caused Jung and Freud to split from their shared work and beliefs and branch out into they're own.
Jung was often challenged by his own unconscious, as he himself would put it, hearing voices and seeing visions. This book is a record of one of those periods. Jung's art through the book is quite beautiful; it is also important to the writing, as one of his beliefs was that Art is a healing tool to be used. The calligraphy to die for. His message through history important.
Yes the book is expensive. But its worth it....
"Even a happy life cannot be without a measure of darkness, and the word happy would lose its meaning if it were not balanced by sadness. It is far better take things as they come along with patience and equanimity." CG JUNG
March 8, 2010
Interested in symbolism, mythology and archetypes, I started reading Jung in my 20's. When this book came out, I had to own it, despite the price and its huge size. The timing is good for me, being in my early 50's and trying to let go of whom I think (or others think) I should be, versus being who I am. This book was Jung's personal diary as he struggled with integrating his own 'dark side' and was kept from publication by his family for many years. Just the act of reading it - propped awkwardly from the base of my thighs to my knees, sucking in my waist to turn each page - is a journey in itself. The first 1/3 of the book contains actual scans of Jung's book, written in ornate script with paintings of some of his dreams or waking visions and illuminated like ancient manuscripts. I took my time going from page to page, absorbing the art. Now, the second 1/3 of the book contains background information on Jung's life, philosophies and studies, which is preparing me for the final 1/3 - a translation of Jung's text.
This is not light reading by any stretch of the imagination. But I have a feeling it will be transformational for me at this crossroad in my life.
This is not light reading by any stretch of the imagination. But I have a feeling it will be transformational for me at this crossroad in my life.
November 10, 2021
واحد من أهم كتب الأدب/علم النفس في التاريخ.
غامض، روحاني، علمي، حميمي، هادئ ومربك أيضا.
وضعني كتاب يونغ هذا في مواجهة مباشرة مع لاوعيي الفردي ولاوعينا الجماعي مرة واحدة..
أنصح بقراءة كتب يونغ بهذا الترتيب: الانسانن ورموزه (لكونه الأخير ولبساطته)، ثم هذا الكتاب للأوصاف التي ذكرت آنفا، ثم بقية كتبه بالترتيب الكرونولوجي.
مع هذا الكتاب وقع لي شيء غامض وكثيف ومربك لرجل يترجم أحد كتب فيتغنشتاين الصارم.. حلم أيظني من النوم فزعا.. وتحقق منه جزؤه الأدق حرفيا في الواقع..
غامض، روحاني، علمي، حميمي، هادئ ومربك أيضا.
وضعني كتاب يونغ هذا في مواجهة مباشرة مع لاوعيي الفردي ولاوعينا الجماعي مرة واحدة..
أنصح بقراءة كتب يونغ بهذا الترتيب: الانسانن ورموزه (لكونه الأخير ولبساطته)، ثم هذا الكتاب للأوصاف التي ذكرت آنفا، ثم بقية كتبه بالترتيب الكرونولوجي.
مع هذا الكتاب وقع لي شيء غامض وكثيف ومربك لرجل يترجم أحد كتب فيتغنشتاين الصارم.. حلم أيظني من النوم فزعا.. وتحقق منه جزؤه الأدق حرفيا في الواقع..
June 7, 2023
کتاب سرخ یکی از کتابهای روانکاو آلمانی، کارل گوستاو یونگ است. متن اصلی این کتاب با مرگ یونگ در سال ۱۹۶۱ به صندوق امانات بانک سپرده شد و تا سال ۱۹۹۷ وراث او اجازه انتشار آن را نمی دادند. نوشتن این کتاب برای یونگ ده سال زمان برد و موضوع اصلی آن غرق شدن در عالم ناخودآگاه بود. اما خود یونگ از وارثینش خواست چون هیچ یک از هم عصرانش، این کتاب را درک نخواهند کرد، انتشار آن را تا چند دهه بعد از مرگش به تعویق بیاندازند. کتاب سرخ درواقع داستان سفرهای یونگ به عالم ناخودآگاه است که با تصاویری همراه شده و چون جلد دفتر دستنویس آن سرخ رنگ بود در جامعه انگلیسی زبانان به این نام شناخته شد و بعدها هم به همین نام به فارسی ترجمه شد.در مقدمه این کتاب از زبان یونگ می خوانیم:
«سالهایی که از آنها با شما سخن گفتهام مهمترین ایام زندگی من بودهاند. هر چیز دیگر که هست از اینجا سرچشمه میگیرد… و جزئیاتِِ پس از آن، دیگر اهمیت چندانی ندارند.»
📖 حیوان بر علیه خود نمیشورد.
حیوانات را بنگرید: اینکه چقدر موثر هستند، چقدر خوب و مهربانند، چقدر سنن دیرین را محترم میشمارند، چقدر بر سر زمینی که آنان را زاده است و فادارند، چقدر به مسیرهای مرسومشان پایبندند، چقدر جوانان را مراقباند، چقدر در هنگام چرا کنار همدیگرند، و چگونه یکدیگر را به چشمه رهنمون میکنند، یکی در میان آنها نیست که وفور نعمت را پنهان کند، و بگذارد که برادرش در گرسنگی بماند. یکی در میان آنها نیست که بر تحمیل ارادهاش بر نوع خود بکوشد. یکی در میان آنان نیست که پشه باشد و به خطا خیال کند که فیل است. حیوان، شایسته و متناسب زیست میکند و به زندگانی گونههای خود وفادار است. و نه از آن فراتر میرود و نه از آن کوتاه میآید. کسی که هرگز حیوان خود را زندگی نکند باید با برادرش همچون حیوان رفتار کند.
خود را خوار بشمارید و حیوان خودتان را از زندگی کنید. بدین گونه تمامی آن مردگان پرسه زن را نجات میبخشید، مردگانی که تقلا دارند از زندگان تغذیه کنند. از کارها را که میکنید به قانون بدل نکنید چون این نخوت ناشی از قدرت است.
«سالهایی که از آنها با شما سخن گفتهام مهمترین ایام زندگی من بودهاند. هر چیز دیگر که هست از اینجا سرچشمه میگیرد… و جزئیاتِِ پس از آن، دیگر اهمیت چندانی ندارند.»
📖 حیوان بر علیه خود نمیشورد.
حیوانات را بنگرید: اینکه چقدر موثر هستند، چقدر خوب و مهربانند، چقدر سنن دیرین را محترم میشمارند، چقدر بر سر زمینی که آنان را زاده است و فادارند، چقدر به مسیرهای مرسومشان پایبندند، چقدر جوانان را مراقباند، چقدر در هنگام چرا کنار همدیگرند، و چگونه یکدیگر را به چشمه رهنمون میکنند، یکی در میان آنها نیست که وفور نعمت را پنهان کند، و بگذارد که برادرش در گرسنگی بماند. یکی در میان آنها نیست که بر تحمیل ارادهاش بر نوع خود بکوشد. یکی در میان آنان نیست که پشه باشد و به خطا خیال کند که فیل است. حیوان، شایسته و متناسب زیست میکند و به زندگانی گونههای خود وفادار است. و نه از آن فراتر میرود و نه از آن کوتاه میآید. کسی که هرگز حیوان خود را زندگی نکند باید با برادرش همچون حیوان رفتار کند.
خود را خوار بشمارید و حیوان خودتان را از زندگی کنید. بدین گونه تمامی آن مردگان پرسه زن را نجات میبخشید، مردگانی که تقلا دارند از زندگان تغذیه کنند. از کارها را که میکنید به قانون بدل نکنید چون این نخوت ناشی از قدرت است.
December 26, 2018
Would you like to take a spiral staircase down to the realm of the soul? Because in a nutshell that is what Jung has done in these pages.
Jung is popularly known for coining the term "synchronicity” and he is the founder of analytical psychology. I first heard about The Red Book many years ago when it was featured on the cover of The New York Times Magazine. I read the article and was left fascinated.
In The Red Book, Jung has willingly entered into the realm of the unconscious and into conversations with his soul (he used his own “active imagination” method for access). And he called it “my most difficult experiment.” The Red Book was unpublished during his lifetime and after his death kept in a vault. Jung considered it his most important work, though only a few had actually read it. He was concerned about its implications for his reputation. It's quite an incredible reading experience and one I recommend for those of you interested in spirituality or psychology.
Much of The Red Book went right over my head! There are so many characters, symbols, figures. To fully grasp its meaning, a guidebook could help (examples suggested to me by some Jung expert pals are Reading the Red Book and Jung's Red Book for Our Time). I didn’t have these books so I just carefully and slowly read its pages! Its 100 page plus intro helped me and is excellent as background! I believe The Red Book will go down in history as one of the most important works of literature in the 20th century.
“If you enter into the world of the soul, you are like a madman and a doctor would consider you to be sick.”
Jung is popularly known for coining the term "synchronicity” and he is the founder of analytical psychology. I first heard about The Red Book many years ago when it was featured on the cover of The New York Times Magazine. I read the article and was left fascinated.
In The Red Book, Jung has willingly entered into the realm of the unconscious and into conversations with his soul (he used his own “active imagination” method for access). And he called it “my most difficult experiment.” The Red Book was unpublished during his lifetime and after his death kept in a vault. Jung considered it his most important work, though only a few had actually read it. He was concerned about its implications for his reputation. It's quite an incredible reading experience and one I recommend for those of you interested in spirituality or psychology.
Much of The Red Book went right over my head! There are so many characters, symbols, figures. To fully grasp its meaning, a guidebook could help (examples suggested to me by some Jung expert pals are Reading the Red Book and Jung's Red Book for Our Time). I didn’t have these books so I just carefully and slowly read its pages! Its 100 page plus intro helped me and is excellent as background! I believe The Red Book will go down in history as one of the most important works of literature in the 20th century.
“If you enter into the world of the soul, you are like a madman and a doctor would consider you to be sick.”
September 10, 2011
Clearly Nietzschean, inspired by esoteric Christianity, alchemy and Tarot and written by a spirit different (perhaps stronger) than Nietzsche. Some of Jung's ideas are delelopped in Meyrink's work as well. A piece of experimental psychology with a touch of Medievalism in it. I'm not very fond of the parodical and satirical pages.
Read
September 12, 2024شاید بعدا برم سراغش، نه میفهمم چی میگه، نه جذابیتی داره
علت محبوبیت یونگ هم نمیفهمم
شاید بهتر میبود (مسلما باید اینطور میشد) سراغ آثار اولیه تری از این نویسنده میرفتم.
علت محبوبیت یونگ هم نمیفهمم
شاید بهتر میبود (مسلما باید اینطور میشد) سراغ آثار اولیه تری از این نویسنده میرفتم.
August 27, 2023
“Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful.”
“The deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell.”
“My soul cannot be the object of my judgement and knowledge; much more are my judgement and knowledge the objects of my soul.”
“He whose desire turns away from outer things, reaches the place of the soul. If he does not find the soul, the horror of emptiness will overcome him, and fear will drive him with a whip lashing time and time again in a desperate endeavor and a blind desire for the hollow things of the world.”
“My friends, it is wise to nourish the soul, otherwise you will breed dragons and devils in your heart.”
“Dreams are the guiding words of the soul. Why should I henceforth not love my dreams and not make their riddling images into objects of my daily consideration?”
“If your creative force now turns to the place of the soul, you will see how your soul becomes green and how its field bears wonderful fruit"
“The deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell.”
“My soul cannot be the object of my judgement and knowledge; much more are my judgement and knowledge the objects of my soul.”
“He whose desire turns away from outer things, reaches the place of the soul. If he does not find the soul, the horror of emptiness will overcome him, and fear will drive him with a whip lashing time and time again in a desperate endeavor and a blind desire for the hollow things of the world.”
“My friends, it is wise to nourish the soul, otherwise you will breed dragons and devils in your heart.”
“Dreams are the guiding words of the soul. Why should I henceforth not love my dreams and not make their riddling images into objects of my daily consideration?”
“If your creative force now turns to the place of the soul, you will see how your soul becomes green and how its field bears wonderful fruit"
June 19, 2011
Opening this book is like entering a magical world of wonders. It is an adventure in and of itself.
I am so glad the public can finally see this notebook.
I even think the size serves the purpose: a very large volume comparable to some kind of rare Medieval book that you would need a beautifully ornate lectern for!!!
And then there is the text, illuminated as it is... it is more powerful.
I am so glad the public can finally see this notebook.
I even think the size serves the purpose: a very large volume comparable to some kind of rare Medieval book that you would need a beautifully ornate lectern for!!!
And then there is the text, illuminated as it is... it is more powerful.
August 14, 2014
This book is one of the most important documents of the soul of the twentieth century. For anyone interested in psychology it is a must-read.
January 1, 2026
The Red Book is one of those books where the “plot” is less important than what it stirs up in you. It reads like a dream journal, a myth, a confession, and a private argument with the soul all at once. And honestly, I think it’s meant to be that way. You don’t solve it. You sit with it.
My main takeaway: this isn’t a book about being “good” or “bad.” It’s about being whole. About stopping the constant self-editing. About meeting the parts of yourself you’d rather label as “not me” and realizing they’re still… you. Not to excuse anything, just to stop living split in half.
Some pages felt profound. Some felt confusing. A few felt like Jung was staring directly into a psychic storm and taking notes. But the overall message (for me) was surprisingly simple: acceptance isn’t passive. It’s brave. And wholeness beats perfection.
Not an easy read, but if you’re in the mood for something that’s more mirror than manual, it’s unforgettable.
My main takeaway: this isn’t a book about being “good” or “bad.” It’s about being whole. About stopping the constant self-editing. About meeting the parts of yourself you’d rather label as “not me” and realizing they’re still… you. Not to excuse anything, just to stop living split in half.
Some pages felt profound. Some felt confusing. A few felt like Jung was staring directly into a psychic storm and taking notes. But the overall message (for me) was surprisingly simple: acceptance isn’t passive. It’s brave. And wholeness beats perfection.
Not an easy read, but if you’re in the mood for something that’s more mirror than manual, it’s unforgettable.
December 26, 2015
مش فاهمه إزاي وصلتله,ومش هقدر اقيمه مش تقليل منه بس يعني لازم أفهمه كويس :D
الكتاب مش هتقدر تدركه مره واحده كده محتاج إعاده قراءه بعد فتره علشان تستوعب الكم الفظيع اللي أنتجه اللاوعي , وغالبًا اللاوعي بيكون أكثر إثمـار من الوعي , ليهم حق في عدم نشر الكتاب يمكن لان عقلنا مش هيقدر يستوعبه بالبساطه دي
.. بغض النظر عن المقدمه الـ 100 صفحه كانت مضايقاني :D
لا أحد ولا شئ يستطيع تبرير ما يجب أن أعلنه لك.
ينمو الناس كالنباتات تمامًا, البعض في الضوء والبعض الاخر في الظلال,هناك العديد من الناس يحتاجون الظل ولا يحتاجون الضوء.
دربي لبيس دربك. ولذلك لا أسنطيع تعليمك, الطريق بداخلنا, وليس في التعاليم ولا القوانين. يكمن في داخلنا الطريق والحق والحياة .
من الحكمة تغذية الروح, وإلا فسوف تتكاثر التانين والشياطين في قلوبكم.
ان دخلت عالم الروح, فأنت تشبه المجنون, وسوف يعتبرك الطبيب مريضًا.
الرحلة إلي الجحيم تعني أن يصبح المرء جحيمًا بذاته.
لكن الجحيم الأعمق يكون عندما تدرك أن الجحيم ليس جحيمًا أيضا, بل جنة مبهجة,ليس جنة بحد ذاتها ,بل بهذا المعني جنة وبذلك المعني جحيم.
الشيطان هو عنصر شرير, أما الفرح؟ إن سعيت وراء الفرح ,فسوف تري انه يحتوي علي الشر أيضًا , لأنك ستصل حينئذ إلي المتعة , وتذهب من المتعة إلي الجحيم بشكل مباشر, تذهب إلي جحيمك الخاص الذي يختلف بين شخص وأخر.
نظرت حولي ورأيت أن العزله تمتد بشكل غير متناه, و أخترقتني ببرودة مرعبة , لا تزال الشمس تتوهج بداخلي, لكن أستطيع أن أشعر بنفسي أني أدخل في الظل العظيم . أتبعت التيار الذي يشق طريقه ببطء إلي الأعماق ,إلي أعماق ماهو آت ...
أنت لا تعرف أي الشياطين أعظم, رذائلك أم فضائلك , لكنك متأكد من أمر واحد وهو أن الفضائل والرذائل أخوة .
نحن نحتاج برودة الموت من أجل الرؤيه بوضوح ..
وكفايه مقتبسات كده :D
الكتاب مش هتقدر تدركه مره واحده كده محتاج إعاده قراءه بعد فتره علشان تستوعب الكم الفظيع اللي أنتجه اللاوعي , وغالبًا اللاوعي بيكون أكثر إثمـار من الوعي , ليهم حق في عدم نشر الكتاب يمكن لان عقلنا مش هيقدر يستوعبه بالبساطه دي
.. بغض النظر عن المقدمه الـ 100 صفحه كانت مضايقاني :D
لا أحد ولا شئ يستطيع تبرير ما يجب أن أعلنه لك.
ينمو الناس كالنباتات تمامًا, البعض في الضوء والبعض الاخر في الظلال,هناك العديد من الناس يحتاجون الظل ولا يحتاجون الضوء.
دربي لبيس دربك. ولذلك لا أسنطيع تعليمك, الطريق بداخلنا, وليس في التعاليم ولا القوانين. يكمن في داخلنا الطريق والحق والحياة .
من الحكمة تغذية الروح, وإلا فسوف تتكاثر التانين والشياطين في قلوبكم.
ان دخلت عالم الروح, فأنت تشبه المجنون, وسوف يعتبرك الطبيب مريضًا.
الرحلة إلي الجحيم تعني أن يصبح المرء جحيمًا بذاته.
لكن الجحيم الأعمق يكون عندما تدرك أن الجحيم ليس جحيمًا أيضا, بل جنة مبهجة,ليس جنة بحد ذاتها ,بل بهذا المعني جنة وبذلك المعني جحيم.
الشيطان هو عنصر شرير, أما الفرح؟ إن سعيت وراء الفرح ,فسوف تري انه يحتوي علي الشر أيضًا , لأنك ستصل حينئذ إلي المتعة , وتذهب من المتعة إلي الجحيم بشكل مباشر, تذهب إلي جحيمك الخاص الذي يختلف بين شخص وأخر.
نظرت حولي ورأيت أن العزله تمتد بشكل غير متناه, و أخترقتني ببرودة مرعبة , لا تزال الشمس تتوهج بداخلي, لكن أستطيع أن أشعر بنفسي أني أدخل في الظل العظيم . أتبعت التيار الذي يشق طريقه ببطء إلي الأعماق ,إلي أعماق ماهو آت ...
أنت لا تعرف أي الشياطين أعظم, رذائلك أم فضائلك , لكنك متأكد من أمر واحد وهو أن الفضائل والرذائل أخوة .
نحن نحتاج برودة الموت من أجل الرؤيه بوضوح ..
وكفايه مقتبسات كده :D
October 23, 2024
One of the more esoteric books you can get your hands on. A true masterpiece that at times felt as if I was catching a glimpse of a very private inner world. One of the many things that I love about Jung is in one of the last interviews he gave he tells the interviewer that he doesn’t “believe” in anything and that he doesn’t need to believe in god because he just simply knows. I felt like The Red Book was a constant reinforcement of that statement for him.
January 28, 2026
Este libro es el resultado de una profunda exploración del alma. Consiste en una compilación de imágenes internas (fantasías derivadas de un proceso de imaginación activa) que se manifestaron durante un período de dieciséis años, en el que Jung se propuso establecer contacto con una de las dos fuerzas que rigen la vida del hombre. Estas dos fuerzas son el espíritu del tiempo (aquella brújula social que nos indica las normas, los usos y los esquemas de una sociedad en la que tenemos la obligación de ser funcionales) y el espíritu de la profundidad (el eco de un legado antiguo relacionado con los dioses, los sueños, la locura y la muerte; aquella fuerza vital que llamó a Jung hacia su abismo interior). Jung lamenta que, en la época contemporánea, guiada por una razón y un desarrollo sin límites aparentes, el ser humano se haya volcado de lleno en el espíritu del tiempo y haya delegado en los dominios de la sombra aquella otra parte incómoda de sí mismo sin la cual se encuentra incompleto: el espíritu de la profundidad.
"¿Acaso vosotros ya no tenéis más dioses?". "No, sólo nos quedan las palabras".
Yo había cuidado mi espíritu, el espíritu de este tiempo en mí, mas no aquel espíritu de la profundidad que se vuelve hacia las cosas del alma, hacia el mundo del alma. El alma tiene su propio mundo peculiar. Allí ingresa sólo el sí-mismo, o el hombre que se ha vuelto por completo su sí-mismo, el que, por lo tanto, no está ni en las cosas, ni en los hombres, ni en sus pensamientos.
Las fantasías de Jung se manifiestan como sueños en los que personajes de la historia y la mitología se le aparecen para confrontarlo con sus incompletitudes. El propósito de esta búsqueda es reapropiarse de esa parte de sí mismo que fue relegada, que no resultó de normas sociales arbitrarias, sino de una parte antigua del alma, capaz de comunicarse con los dioses: la sombra. ¿La forma de encontrar esta sombra? No hay guías, no hay indicaciones: no tengo respuesta. Vivid lo inevitable, decidid. Las palabras no logran abarcar esta mitad de nuestro ser, porque su sentido no está determinado. Sólo aceptando la violencia de las imágenes que nos inquietan podemos atrevernos a entrar en nosotros mismos. Nada os salva de lo desordenado y lo carente de sentido, pues ésta es la otra mitad del mundo.
La soledad, la paciencia y la aceptación son nuestras únicas herramientas para enfrentar el desgarre, esa otra realidad que nos coloca dentro y nos arroja fuera de nosotros mismos. El renacer viene tras la muerte, la noche sostiene al día, el ser es contradictorio. Esta es la manifestación de un principio más general que rige el mundo:
Comprendí que el Dios nuevo está en lo relativo. Si el Dios es lo absolutamente bello y bueno, ¿cómo ha de abarcar la plenitud de la vida, la cual es bella y fea, buena y mala, irrisoria y seria, humana e inhumana? ¿Cómo puede el hombre vivir en el regazo de la divinidad, cuando la divinidad sólo atiende a una de sus mitades?
Encontrarse a sí mismo, no obstante, no es un placer. Es doloroso y horrorizante; es codearse con el diablo. Sin embargo, ¿preferimos acaso vivir detrás del velo de la realidad, viendo sólo lo que conviene a nuestros objetivos más mundanos? Necio es quien no entiende que la vida sucede a pesar de sus expectativas y deseos, que no es más que un esclavo del caos temporal que todo lo transmuta (si es que alguna vez se ha dignado a darle forma):
Él anhelaba encontrar en el exterior aquello que necesitaba. Mas el sentido múltiple lo encuentras sólo en ti, no en la cosa, pues la multiplicidad del sentido no es algo que esté dado simultáneamente, sino que es una sucesión de significados. Los significados que se suceden unos a otros no yacen en la cosa, sino que yacen en ti, que estás sometido a muchos cambios en la medida en que participas de la vida.
Ah, es que en este aceptar la muerte viene también el aceptar la vida, esa dualidad inevitable de las cosas que, cuanto más nos acerca a la divinidad, más nos hace sentir la degradación de nuestra carne. Denme el caos, permítanme callar ante lo inabarcable, déjenme crecer bajo el riesgo de morir vislumbrado por la verdad del mundo; asígnenle un lugar en mi humilde mesa a lo inexplicable, pues sólo así puedo intentar ser suficientemente yo mismo. No puedo ser nadie más, ¡nadie!
"¿Acaso vosotros ya no tenéis más dioses?". "No, sólo nos quedan las palabras".
Yo había cuidado mi espíritu, el espíritu de este tiempo en mí, mas no aquel espíritu de la profundidad que se vuelve hacia las cosas del alma, hacia el mundo del alma. El alma tiene su propio mundo peculiar. Allí ingresa sólo el sí-mismo, o el hombre que se ha vuelto por completo su sí-mismo, el que, por lo tanto, no está ni en las cosas, ni en los hombres, ni en sus pensamientos.
Las fantasías de Jung se manifiestan como sueños en los que personajes de la historia y la mitología se le aparecen para confrontarlo con sus incompletitudes. El propósito de esta búsqueda es reapropiarse de esa parte de sí mismo que fue relegada, que no resultó de normas sociales arbitrarias, sino de una parte antigua del alma, capaz de comunicarse con los dioses: la sombra. ¿La forma de encontrar esta sombra? No hay guías, no hay indicaciones: no tengo respuesta. Vivid lo inevitable, decidid. Las palabras no logran abarcar esta mitad de nuestro ser, porque su sentido no está determinado. Sólo aceptando la violencia de las imágenes que nos inquietan podemos atrevernos a entrar en nosotros mismos. Nada os salva de lo desordenado y lo carente de sentido, pues ésta es la otra mitad del mundo.
La soledad, la paciencia y la aceptación son nuestras únicas herramientas para enfrentar el desgarre, esa otra realidad que nos coloca dentro y nos arroja fuera de nosotros mismos. El renacer viene tras la muerte, la noche sostiene al día, el ser es contradictorio. Esta es la manifestación de un principio más general que rige el mundo:
Comprendí que el Dios nuevo está en lo relativo. Si el Dios es lo absolutamente bello y bueno, ¿cómo ha de abarcar la plenitud de la vida, la cual es bella y fea, buena y mala, irrisoria y seria, humana e inhumana? ¿Cómo puede el hombre vivir en el regazo de la divinidad, cuando la divinidad sólo atiende a una de sus mitades?
Encontrarse a sí mismo, no obstante, no es un placer. Es doloroso y horrorizante; es codearse con el diablo. Sin embargo, ¿preferimos acaso vivir detrás del velo de la realidad, viendo sólo lo que conviene a nuestros objetivos más mundanos? Necio es quien no entiende que la vida sucede a pesar de sus expectativas y deseos, que no es más que un esclavo del caos temporal que todo lo transmuta (si es que alguna vez se ha dignado a darle forma):
Él anhelaba encontrar en el exterior aquello que necesitaba. Mas el sentido múltiple lo encuentras sólo en ti, no en la cosa, pues la multiplicidad del sentido no es algo que esté dado simultáneamente, sino que es una sucesión de significados. Los significados que se suceden unos a otros no yacen en la cosa, sino que yacen en ti, que estás sometido a muchos cambios en la medida en que participas de la vida.
Ah, es que en este aceptar la muerte viene también el aceptar la vida, esa dualidad inevitable de las cosas que, cuanto más nos acerca a la divinidad, más nos hace sentir la degradación de nuestra carne. Denme el caos, permítanme callar ante lo inabarcable, déjenme crecer bajo el riesgo de morir vislumbrado por la verdad del mundo; asígnenle un lugar en mi humilde mesa a lo inexplicable, pues sólo así puedo intentar ser suficientemente yo mismo. No puedo ser nadie más, ¡nadie!
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