To give birth to the ancient in a new time is creation. This is the creation of the new, and that redeems me. Salvation is the resolution of the task. The task is to give birth to the old in a new time.
Carl Jung - Liber Novus, 311.
The world of the inner is as infinite as the world of the outer. Just as you become a part of the manifold essence of the world through your bodies, so you become a part of the manifold essence of the inner world through your soul. This inner world is truly infinite, in no way poorer than the outer one. Man lives in two worlds.
Liber Novus, 264.
[vc_row][vc_column width="1/2"][vc_column_text]"When I asked Dr. Ribi at what point during the course of his work he first perceived the importance of the Gnostic tradition to Jung, he responded without hesitation: “At the beginning.” I then questioned if others around him in the Jungian community over the years had shared FOREWORD 5 his interests or perceptions. His reply was, “No. Only Quispel understood; he was the only one I could talk with.”
Foreword by Lance S. Owens - I. Alfred Ribi and the Search for Roots
Foreword-Search-for-Roots.pdf[/vc_column_text][/vc_column][vc_column width="1/2"][vc_column_text]
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"In November of 1960, seven months before his death, C. G. Jung suffered what he called “the lowest ebb of feeling I ever experienced.” He explained the sentiment in a letter to Eugene Rolfe:
I had to understand that I was unable to make the people see what I am after. I am practically alone. There are a few who understand this and that, but almost nobody sees the whole… I have failed in my foremost task: to open people’s eyes to the fact that man has a soul and there is a buried treasure in the field and that our religion and philosophy are in a lamentable state.
... He has not been wholly understood."
Lance S. Owens
http://www.gnosis.org/Foreword-Search-for-Roots.pdf
We need more understanding of human nature, because the only danger that exists is man himself — he is the great danger, and we are pitifully unaware of it. We know nothing of man — far too little.
Psychological type is nothing static — it changes in the course of life.
FREEMAN: As the world becomes more technically efficient, it seems increasingly necessary for people to behave communally and collectively, now do you think it’s possible that the highest development of man may be to submerge his own individuality in a kind of collective consciousness?
JUNG: That’s hardly possible. I think there will be a reaction — a reaction will set in against this communal dissociation. You know, man doesn’t stand forever, his nullification. Once, there will be a reaction, and I see it setting in, you know, when I think of my patients, they all seek their own existence and to assure their existence against that complete atomization into nothingness or into meaninglessness. Man cannot stand a meaningless life.
[vc_row][vc_column width="1/2"][vc_column_text]"Erasmus recognized the argument that the education process should wait until children were older posed the strongest opposition to his push for the development of the mind. The way Erasmus dealt with this argument makes it seem like the method of waiting and only teaching older children was a common practice, probably just as frequently employed as the timetable Erasmus proposed. He urged parents not to squander the first years of their children’s lives by refusing them any form of instruction during that time. If they did, Erasmus warned that when they got around to giving their children an education their “age wyll not so well be handled, and hys wytte shall be more readye to euyll, and peraduenture possessed alreadye wt the fast holdyng bryers of vices.”24 In this way, Erasmus showed that putting off teaching would only hamper their children’s education when they finally did undertake it. Rather, he argued, education should begin early in order to preempt the development of bad habits."
- Jonathan Leece, AN UNEXPECTED AUDIENCE: MANNER MANUALS IN RENAISSANCE EUROPE
- Jonathan Leece, AN UNEXPECTED AUDIENCE: MANNER MANUALS IN RENAISSANCE EUROPE
[vc_row][vc_column width="1/2"][vc_column_text]"The best-selling book of the entire sixteenth century was not a historical text on the glory of the Roman Empire, or a translation of the work of some great ancient philosopher, or even the Bible itself. That honor belongs to a simple treatise published in 1530, by a Dutch clergyman, on the education of noblemen’s sons in manners. Translated into twenty-two languages within the first decade of publication, On Civility in Children was the cultural phenomenon of the day; it was read by thousands—a seeming contradiction since the book was intended for the nobility, Europe’s minority class.1 By looking at the changing class structure of Renaissance Europe through the lens of Thorstein Veblen’s theory of the “leisure class,” one can see that there is no contradiction. Instead, the treatise was a logical best seller because the rising merchant class viewed manners as a way to emulate the practices of the ruling class during the early sixteenth century without sacrificing what had provided them with their wealth."
[/vc_column_text][/vc_column][vc_column width="1/2"][vc_column_text]"Het best verkochte boek van de hele zestiende eeuw was geen historische tekst over de glorie van het Romeinse rijk, noch een vertaling van het werk van een grote oude filosoof, of zelfs maar de bijbel zelf. Die eer hoort bij een eenvoudige verhandeling die in 1530 door een Nederlandse geestelijke werd gepubliceerd over de opvoeding van edele zonen in manieren. Vertaald in tweeëntwintig talen in het eerste decennium van publicatie, was On Civility in Children het culturele fenomeen van de dag; het werd door duizenden gelezen - een schijnbare tegenstrijdigheid omdat het boek bedoeld was voor de adel, Europa's minderheidsklasse.1 Door te kijken naar de veranderende klassenstructuur van Renaissance Europa door de lens van Thorstein Veblen's theorie van de 'vrijetijdsklasse', kan men zien dat er geen tegenstrijdigheid is. In plaats daarvan was de verhandeling een logische bestseller omdat de opkomende koopliedenklasse manieren zag als een manier om de praktijken van de heersende klasse in het begin van de zestiende eeuw na te bootsen zonder op te offeren wat hen van hun rijkdom had voorzien."[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]quelle: https://pdfs.semanticscholar.org/6a00/337ef4e93113fc0fe71870584ab5cb7b1ed1.pdf[/vc_column_text][/vc_column][/vc_row]
[vc_row][vc_column width="1/2"][vc_column_text]Life is a bridge: go over it but don't build your house on it. - Gilles Quispel[/vc_column_text][/vc_column][vc_column width="1/2"][vc_column_text]Het leven is een brug: ga eroverheen maar bouw je huis er niet op. - Gilles Quispel[/vc_column_text][/vc_column][/vc_row]