Quotes 11244
Charlotte thought that perhaps what made it so affecting was that Levade had given the impression of seeing through the surface of the world into some deeper reality: he had unpicked one's natural assumptions of the way things looked and reassembled them in a different way; then, as one tried to adjust to this altered, truer state, the constituents of the picture once more unraveled. It was an entrancing feeling that Levade had evoked, but it was not reassuring, the powerful yearning, brought on by the immediate certainty that he had disclosed something profound, was frustrated by a metaphysical limitation. Perhaps there was an element of truth he had not been able to find.
- Sebastion Faulks
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Few things can help an individual more than to place responsibility on him, and to let him know that you trust him.
-Booker T. Washington
---------------------------------------------------------------------------------
You can discover what your enemy fears most by observing the means he uses to frighten you.
- Eric Hoffer
--------------------------------------------------------------------------
Thank god that I'm crazy!
That everything I did has come back to me as garbage
And like spit in the wind has splattered all over my face!
That everything I was has gotten tangled around my feet,
Like packing cloth to pack nothing at all!
That everything I thought tickles my throat
And makes me want to vomit, although I ate nothing!
Thank god, since this, as for drunkenness,
Is a solution.
How about that, I found a solution, via my stomach!
I discovered a truth, I perceived it with my intestines!
Transcendental poetry? I've done that too!
Great lyrical raptures have already paid me a visit!
The organization of poems by general topics divided into subtopics?
That's no novelty either.
I feel like vomiting, and like vomiting my own self...
I feel a nausea such that, if i could eat the universe to throw it up
into the sink, I'd eat it.
With a struggle, but it would be for a good purpose.
At least it would be for a purpose.
Such as I am i have no purpose and no life.
- Fernando Pessoa
------------------------------------------------------------------
"I can feel it cutting off the sun and squeezing the light out of it like a sponge." His voice rose. "There's a black violence on this valley. I don't know. I don't know."
- John Steinbeck
------------------------------------------------------------------
Emma Jung is just wrong enough to be incredibly interesting. From Animus and Anima...
And with this conflict, which goes hand in hand with an increase of consciousness, we come back to the animus problem... How do we experience this problem? How do we experience the spiritual principle? First of all, we become aware of it in the outside world. The child usually sees it in the father, or in a person taking the place of the father; later, perhaps, in a teacher or elder brother, husband, friend, finally, also, in the objective documents of the spirit, in church, state, and society with all their institutions, as well as in the creations of science and the arts. For the most part, direct access to these objective forms of the spirit is not possible for a woman; she finds it only through a man, who is her guide and intermediary. This guide and intermediary then becomes the bearer or representative of the animus image; in other words, the animus is projected upon him. As long as the projection succeeds, that is, as long as the image corresponds to a certain degree with the bearer, there is no real conflict. On the contrary, this state of affairs seems to be, in a certain sense, perfect, especially when the man who is the spiritual intermediary is also at the same time perceived as a human being to whom one has a positive, human relationship. If such a projection can be permanently established this might be called an ideal relationship, ideal because without conflict, but the woman remains unconscious. The fact that today it is no longer fitting to remain so unconscious seems, however, to be proved by the circumstance that many if not most women who believe themselves to be happy and content in what purports to be a perfect animus relationship are troubled with nervous or bodily symptoms. Very often anxiety states appear, sleeplessness and general nervousness, or physical ills such as headache and other pains, disturbances of vision... Such a total transference of the animus image as that described above creates, together with an apparent satisfaction and completeness, a kind of compulsive tie to the man in question and a dependence on him that often increases to the point of becoming unbearable. This state of being fascinated by another and wholly under his influence is well known under the term transference, which is nothing else than projection. However, projection means not only the transference of an image to another person, but also of the activities that go with it, so that a man to whom the animus image has been transferred is expected to take over all the functions that have remained undeveloped in the woman in question, whether the thinking function, or the power to act, or responsibility toward the outside world. In turn, the woman upon whom a man has projected his anima must feel for him, or make relationships for him, and this symbiotic relationship is, in my opinion, the real cause for the compulsive dependence that exists in these case. But such a state of completely successful projection is usually not of very long duration, especially not if the woman is in a close relationship to the man in question. Then the incongruity between the image and the image-bearer often becomes all too obvious. An archetype, such as the animus represents, will never really coincide with an individual man, the less so the more individual that man is... When this discrimination between the image and the person sets in we become aware, to our great confusion and disappointment, that the man who seemed to embody our image does not correspond to it in the least, but continually behaves quite differently from the way we think he should. At first we perhaps try to deceive ourselves about this... Oftentimes we try with real cunning to make the man be what we think he ought to represent. Not only do we consciously exert force or pressure; far more frequently we quite unconsciously force our partner, by our behavior, into archetypal or animus reactions. Naturally, the same holds good for the man in his attitude towards the woman. He, too, would like to see in her the image that floats before him, and by this wish, which works like a suggestion, he may bring it about that she does not live her real self but becomes an anima figure. This, and the fact that the anima and animus mutually constellate each other (since an anima manifestation calls forth the animus, and vice versa, producing a vicious circle very difficult to break), forms one of the worst complications in the relations between men and women. But by the time the incongruity between the man and the animus figure has been discovered, a women is already in the midst of the conflict, and there remains nothing for her to do but to carry through to completion the process of discriminating between the image within and the man outside. Here we come to what is most essentially meaningful in the animus problem, namely, the masculine-intellectual component within the woman herself. it seems to me that to relate to this component, to know it, and to incorporate it into the rest of the personality, are central elements of this problem, which is perhaps the most important of all those concerning the woman of today. That the problem has to do with a natural predisposition, an organic factor belonging to the individuality and intended to function, explains why the animus is able to attract psychic energy to itself
- Emma Jung
Here I come to a very important difference between the animus problem of the woman and the anima problem of the man, a difference which seems to me to have met with too little attention. When a man discovers his anima and has come to terms with it, he has to take up something which previously seemed inferior to him. It counts for little that naturally the anima figure, be it image or human, is fascinatingly attractive and hence appears valuable. Up to now in our world, the feminine principle, as compares to the masculine, has always stood for something inferior. We only begin at present to render it justice. Revealing expressions are, "only a girl," or, "a boy doesn't do that," as is often said to boys to suggest that their behavior is contemptible. Then, too, our laws show clearly how widely the concept of woman's inferiority has prevailed. Even now in many places the law frankly sets the man above the woman, gives him greater privileges, makes him her guardian, and so on. As a result, when a man enters into relationship with his anima he has to descend from a height, to overcome a resistance--that is, his pride--by acknowledging that she is the "Soveriegn Lady" (Herrin) as Spitteler called her, or, in Rider Haggard's words "She-who-must-be-obeyed." With a woman the case is different. We do not refer to the animus as "He-who-must-be-obeyed," but rather as the opposite, because it is far too easy for the woman to obey the authority of the animus--or the man--in slavish servility. Even though she may think otherwise consciously, the idea that what is masculine is in itself more valuable than what is feminine is born in her blood. This does much to enhance the power of the animus. What we woman have to overcome in our relationship to the animus is not pride but lack of self-confidence and the resistance of inertia. For us, it is not as though we had to demean ourselves (unless we have identified with the animus), but as if we had to lift ourselves.... An American woman physician of wide experience has told me that all her women patients suffer from a depreciation of their own sex, and that with all of them she has to drive home the necessity of giving the feminine its due value. On the other hand, there are extremely few men who undervalue their own sex; they are, on the contrary, for the most part extremely proud of it. There are many girls who would gladly be men, but a youth or man who would like to be a girl would be looked upon as almost perverse. The natural result of this situation is that woman's position with respect to her animus is quite different from a man's relation to his anima. And because of this difference in attitude, many phenomena which the man cannot understand as parallel to his anima experience, and vice versa, are to be ascribed to the fact that in these problems the task of the man and the woman are different.
- Emma Jung
Charlotte thought that perhaps what made it so affecting was that Levade had given the impression of seeing through the surface of the world into some deeper reality: he had unpicked one's natural assumptions of the way things looked and reassembled them in a different way; then, as one tried to adjust to this altered, truer state, the constituents of the picture once more unraveled. It was an entrancing feeling that Levade had evoked, but it was not reassuring, the powerful yearning, brought on by the immediate certainty that he had disclosed something profound, was frustrated by a metaphysical limitation. Perhaps there was an element of truth he had not been able to find.
- Sebastion Faulks
-------------------------------------------------------------------------
Few things can help an individual more than to place responsibility on him, and to let him know that you trust him.
-Booker T. Washington
---------------------------------------------------------------------------------
You can discover what your enemy fears most by observing the means he uses to frighten you.
- Eric Hoffer
--------------------------------------------------------------------------
Thank god that I'm crazy!
That everything I did has come back to me as garbage
And like spit in the wind has splattered all over my face!
That everything I was has gotten tangled around my feet,
Like packing cloth to pack nothing at all!
That everything I thought tickles my throat
And makes me want to vomit, although I ate nothing!
Thank god, since this, as for drunkenness,
Is a solution.
How about that, I found a solution, via my stomach!
I discovered a truth, I perceived it with my intestines!
Transcendental poetry? I've done that too!
Great lyrical raptures have already paid me a visit!
The organization of poems by general topics divided into subtopics?
That's no novelty either.
I feel like vomiting, and like vomiting my own self...
I feel a nausea such that, if i could eat the universe to throw it up
into the sink, I'd eat it.
With a struggle, but it would be for a good purpose.
At least it would be for a purpose.
Such as I am i have no purpose and no life.
- Fernando Pessoa
------------------------------------------------------------------
"I can feel it cutting off the sun and squeezing the light out of it like a sponge." His voice rose. "There's a black violence on this valley. I don't know. I don't know."
- John Steinbeck
------------------------------------------------------------------
Emma Jung is just wrong enough to be incredibly interesting. From Animus and Anima...
And with this conflict, which goes hand in hand with an increase of consciousness, we come back to the animus problem... How do we experience this problem? How do we experience the spiritual principle? First of all, we become aware of it in the outside world. The child usually sees it in the father, or in a person taking the place of the father; later, perhaps, in a teacher or elder brother, husband, friend, finally, also, in the objective documents of the spirit, in church, state, and society with all their institutions, as well as in the creations of science and the arts. For the most part, direct access to these objective forms of the spirit is not possible for a woman; she finds it only through a man, who is her guide and intermediary. This guide and intermediary then becomes the bearer or representative of the animus image; in other words, the animus is projected upon him. As long as the projection succeeds, that is, as long as the image corresponds to a certain degree with the bearer, there is no real conflict. On the contrary, this state of affairs seems to be, in a certain sense, perfect, especially when the man who is the spiritual intermediary is also at the same time perceived as a human being to whom one has a positive, human relationship. If such a projection can be permanently established this might be called an ideal relationship, ideal because without conflict, but the woman remains unconscious. The fact that today it is no longer fitting to remain so unconscious seems, however, to be proved by the circumstance that many if not most women who believe themselves to be happy and content in what purports to be a perfect animus relationship are troubled with nervous or bodily symptoms. Very often anxiety states appear, sleeplessness and general nervousness, or physical ills such as headache and other pains, disturbances of vision... Such a total transference of the animus image as that described above creates, together with an apparent satisfaction and completeness, a kind of compulsive tie to the man in question and a dependence on him that often increases to the point of becoming unbearable. This state of being fascinated by another and wholly under his influence is well known under the term transference, which is nothing else than projection. However, projection means not only the transference of an image to another person, but also of the activities that go with it, so that a man to whom the animus image has been transferred is expected to take over all the functions that have remained undeveloped in the woman in question, whether the thinking function, or the power to act, or responsibility toward the outside world. In turn, the woman upon whom a man has projected his anima must feel for him, or make relationships for him, and this symbiotic relationship is, in my opinion, the real cause for the compulsive dependence that exists in these case. But such a state of completely successful projection is usually not of very long duration, especially not if the woman is in a close relationship to the man in question. Then the incongruity between the image and the image-bearer often becomes all too obvious. An archetype, such as the animus represents, will never really coincide with an individual man, the less so the more individual that man is... When this discrimination between the image and the person sets in we become aware, to our great confusion and disappointment, that the man who seemed to embody our image does not correspond to it in the least, but continually behaves quite differently from the way we think he should. At first we perhaps try to deceive ourselves about this... Oftentimes we try with real cunning to make the man be what we think he ought to represent. Not only do we consciously exert force or pressure; far more frequently we quite unconsciously force our partner, by our behavior, into archetypal or animus reactions. Naturally, the same holds good for the man in his attitude towards the woman. He, too, would like to see in her the image that floats before him, and by this wish, which works like a suggestion, he may bring it about that she does not live her real self but becomes an anima figure. This, and the fact that the anima and animus mutually constellate each other (since an anima manifestation calls forth the animus, and vice versa, producing a vicious circle very difficult to break), forms one of the worst complications in the relations between men and women. But by the time the incongruity between the man and the animus figure has been discovered, a women is already in the midst of the conflict, and there remains nothing for her to do but to carry through to completion the process of discriminating between the image within and the man outside. Here we come to what is most essentially meaningful in the animus problem, namely, the masculine-intellectual component within the woman herself. it seems to me that to relate to this component, to know it, and to incorporate it into the rest of the personality, are central elements of this problem, which is perhaps the most important of all those concerning the woman of today. That the problem has to do with a natural predisposition, an organic factor belonging to the individuality and intended to function, explains why the animus is able to attract psychic energy to itself
- Emma Jung
Here I come to a very important difference between the animus problem of the woman and the anima problem of the man, a difference which seems to me to have met with too little attention. When a man discovers his anima and has come to terms with it, he has to take up something which previously seemed inferior to him. It counts for little that naturally the anima figure, be it image or human, is fascinatingly attractive and hence appears valuable. Up to now in our world, the feminine principle, as compares to the masculine, has always stood for something inferior. We only begin at present to render it justice. Revealing expressions are, "only a girl," or, "a boy doesn't do that," as is often said to boys to suggest that their behavior is contemptible. Then, too, our laws show clearly how widely the concept of woman's inferiority has prevailed. Even now in many places the law frankly sets the man above the woman, gives him greater privileges, makes him her guardian, and so on. As a result, when a man enters into relationship with his anima he has to descend from a height, to overcome a resistance--that is, his pride--by acknowledging that she is the "Soveriegn Lady" (Herrin) as Spitteler called her, or, in Rider Haggard's words "She-who-must-be-obeyed." With a woman the case is different. We do not refer to the animus as "He-who-must-be-obeyed," but rather as the opposite, because it is far too easy for the woman to obey the authority of the animus--or the man--in slavish servility. Even though she may think otherwise consciously, the idea that what is masculine is in itself more valuable than what is feminine is born in her blood. This does much to enhance the power of the animus. What we woman have to overcome in our relationship to the animus is not pride but lack of self-confidence and the resistance of inertia. For us, it is not as though we had to demean ourselves (unless we have identified with the animus), but as if we had to lift ourselves.... An American woman physician of wide experience has told me that all her women patients suffer from a depreciation of their own sex, and that with all of them she has to drive home the necessity of giving the feminine its due value. On the other hand, there are extremely few men who undervalue their own sex; they are, on the contrary, for the most part extremely proud of it. There are many girls who would gladly be men, but a youth or man who would like to be a girl would be looked upon as almost perverse. The natural result of this situation is that woman's position with respect to her animus is quite different from a man's relation to his anima. And because of this difference in attitude, many phenomena which the man cannot understand as parallel to his anima experience, and vice versa, are to be ascribed to the fact that in these problems the task of the man and the woman are different.
- Emma Jung