The
RED BOOK
Liber Novus
A Reader's Edition
by C. G. Jung
Edited and with an Introduction by
Sonu Shamdasani, 2009
The Alchemist:
Founders of Modern Chemistry
by F. Sherwood Taylor, 1949
The Secret of the Golden Flower
A Chinese Book of Life
Translated and Explained
by Richard Wilhelm
with a Foreword and Commentary
by C. G. Jung
and part of the Chinese meditation text
The Book of Consciousness and Life
with a Foreword
by Salome Wilhelm, 1931, 1962
The I Ching
OR
BOOK OF CHANGES
The Richard Wilhelm Translation
rendered into English by Cary F. Baynes
Foreword by C. G. Jung
Preface to the Third Edition
by Hellmut Wilhelm
Bollingen Series XIX, 1950
Mysterium Coniunctionis:
An Inquiry Into the Separation and Synthesis
of Psychic Opposites in Alchemy
by C. G. Jung
Translated By R. F. C. Hull
Volume 14 of the Collected Works
Bollingen Series XX, 1963
Alchemical Studies
by C G. Jung
Translated by R. F. C. Hull
Volume 13 of the Collected Works
Bollingen Series XX, Princeton, 1967
Aurora Consurgens
A Document Attributed to Thomas Aquinas
on the Problem of Opposites in Alchemy
Edited, with a commentary
by Marie-Louise von Franz
A Companion Work to C. G. Jung's Mysterium Coniunctionis
Translated By R. F. C. Hull and A. S. B. Glover
Bollingen Series LXXVII, 1966
Alchemical:
Active Imagination
by Marie-Louise von Franz, 1979
Alchemy:
An Introduction to the Symbolism and the Psychology
by Marie-Louise von Franz, 1980
Alchemy:
The Philosopher's Stone
by Allison Coudert, 1980
Psychological Types
by C G. Jung
A Revision by R. F. C. Hull
of the Translation by H. C. Baynes
Volume 6 of the Collected Works
Bollingen Series XX, Princeton, 1971
Jung's Typology
By Marie-Louise Von Franz and James Hillman, 1979
TAOIST PHYSIOLOGY and ALCHEMY
Taoist physiology sees the body as mirroring the cosmos which is believed to have three parts. The Body is divided into three "cinnabar fields" where the primordial One may settle. These three are:
1. Gate of Fate: the lower cinnabar field located 2-3 inches below the navel.
2. Scarlet Palace: the middle cinnabar field located in the thorax.
3. The "Niwan": (palace) the upper cinnabar field located in the head. In each of these three fields live the "three worms" which can bring death and disease. Immorality is achieved by various internal alchemical practices which increase health and spiritual growth and eliminate death, disease, and spiritual decay.
In addition, the 5 Agents (elements) which are wood, fire, earth, metal, and water have their correspondences in the human body, in particular, the "receptacles" (zang). These are the liver, heart, spleen, lungs, and kidneys. The receptacles hold the spiritual forces of the hun (heavenly yang soul), shen (the spirit or will), the po (earthly yin soul) and jing (seminal fluid). The body is also inhabited by 24 spirits of light corresponding to the 24 solar divisions.
BASIC PRACTICES:
1. Purification: Both mental and ritual purity is necessary in order ro retain the interior gods. These gods are necessary for success in the spiritual quest and prefer calm places. Therefore the Taoist tends to prefer living in quite places, especially mountain retreats. In addition, adepts would occasionally retreat to '"purity chambers" chapels for meditation.
2. Auspicious time: Seasons are determined by the interplay of yin and yang and also the 5 elements. The yang hours are auspicious for exertion and activity because it generated "living breath". Also auspicious are the "8 articulations" of the year which are the first days of each season (which number 8 in the Chinese calendar). On this day, either yin or yang are at their peak. These are the times appropriate for engaging in various rituals.
3. Drugs: Certain plants and minerals when ingested, are believed to promote longevity or promote immortality. In particular is mentioned the herb, zhi, found in the mountains, and the minerals cinnabar, sulfur, mica, and saltpeter.
4. Sexual practices: Celibacy is not encouraged, but their prevention of ejaculation is believed to increase the vital force (jing) and prevent any loss of this essential energy.
5. Dietary restrictions: Cereals are believed to be "coarse" and heavy and they nourish the "3 worms" in the cinnabar fields which then hastens death and decay. Therefore they are to be avoided. Avoiding cereals also makes the absorption of the alchemical compounds more effective.
6. Talismans and holy texts: The holy texts, which are believed to be the secreta revealed by the gods, act as talismans. They contain spells, the secret/true names of the physical world, the spiritual world and the divine energies in the human body. These texts are recited and written down as part of the initiation and consecration rituals.
7. Alchemy: The power of alchemy to effect immortality is based on two principles:
(i) Metamorphosis: and the belief that change and transformation occurs both naturally and can also be controlled by man.
(ii) Correspondences: and the belief that man is an exact microcosm of the larger cosmos. Based on these two principles, the adept ingest certain transmuted substances and elixirs thus promoting longevity and immorality. It appears that over time, alchemy became purely symbolic, and physical substances were substituted by a purely spiritual alchemy brought about by meditative and breathing techniques.
8. Breathing techniques: The ancient notion of qi/chi (vital Yang breath) is the fundamental force in the body. It creates change and transformation and affects health and longevity.
(i) "Harmonious breathing", which involves deep and concentrated breathing in through the nose (corresponding to yang) and out through the mouth (corresponding to yin), purifies and balances the body and also increases its vitality.
(ii) "Embryonic breathing", which involves holding the breath as long as possible, promotes healing and the development of supernatural powers such as immunity to burns and poisons. In addition, the adept is believed to be capable of specifically direction the breath to certain organs and spiritual centers within the body to promote immorality.
9. Meditation: In conjunction with the breathing techniques discussed above, the practitioner also engages in visualization techniques, picturing the interior gods and spiritual centers, thus activating them. He closes off the external world but opens up his consciousness of the vital world within his own body.
From:
Professor Sushma Hall's Sabbatical notes Fall 2003
Readings in Chinese Philosophy and Religion:
Religious Taoism
Taoism: Growth of a Religion
By Isabella Robinet and Phyllis Brooks, 1997
Dominant themes, definitions and controlling concepts in Religious Taoism.
A History of Chinese Civilzation
by Jacques Gernet, 1996
The Ancestral Landscape
by David N. Keightly, 2000
The Five Confucian Classics
by Michael Nylan, 2001
The Analects of Confucius
Translated by Simon Leys
Sources of Chiness Tradition
Compiled by W. Theodore T. de Bary,
Wing-tsit Chan, and Burton Watson, 1960
Mencius
Translated by D. C. Lau
Lao Tzu-Tao Te Ching
Translated and Commentary by Robert G. Henricks, 2005
The Complete Works of Chuang Tzu
Translated by Burton Watson, 1968
Taoism: Growth of a Religion
Translated by Isabelle Robinet and Phyllis Brooks, 1997
A Brief History of Type Theory
The Greek Hippocrates told of four temperaments easily recognized as
schizoform and cycloform: Sanguine, Choleric, Phlegmatic, and Melancholic.
Sanguine (in old physiology): having blood as the predominating humor
and consequently being cheerful.
Choleric: irascible; characterized by anger.
Phlegmatic: not easily excited to action or display emotion.
Melancholic: a gloomy state of mind.
Works by or about C. G. Jung
Modern Man in Search of A Soul
Translated by W. S. Dell and Cary F. Baynes, 1933
Psychology and Religion
Based on the Terry Lectures delivered at Yale University, 1938
The Undiscovered Self
Translated by R. F. C. Hull, 1957
Aion
Researches into the Phomenology of the Self
by C G. Jung
Translated by R. F. C. Hull
Volume 9, Part II of the Collected Works
Bollingen Series XX, Princeton, 1959
On the Nature of the Psyche
by C G. Jung
Translated by R. F. C. Hull
Volume 8 of the Collected Works
Bollingen Series XX, Princeton, 1960/73
Memories, Dreams, Reflections
by C. G. Jung
Recorded and Edited by Aniela Jaffe
Translated from the German
by Richard and Clara Winston, 1961
Man and His Symbols
Edited with and Introduction
by Carl G. Jung, 1964
An Introduction to Jung's Psychology
by Frieda Fordham, 1953/66
Jung, Synchronicity, and Human Destiny
Noncausal Dimensions of Human Experience
By Ira Progoff, 1973
The Gnostic Jung
and the Seven Sermons to the Dead
By Stephan A. Hoeller, 1982
Jung and the Lost Gospels
Insights into The Dead Sea Scrolls
and the Nag Hammadi Library
by Stephan Hoeller, 1989/94
Other Psycological Books
Strategies of Psychotherapy
By Jay Haley, 1963
Pragmatics of Human Communication
A Study of Interactional Patterns,
Pathologies, and Paradoxes
By Paul Watzlawick, Ph.D.
Janet Helmick Beavin, A.B.
and Don D. Jackson, M.D., 1967
The Mirages of Marriage
By William J. Lederer and Dr. Don D. Jackson, M.D., 1968
The Power Tactics of Jesus Christ
and other essays
By Jay Haley, 1969
Uncommon Therapy
The Psychiatric Techniques of Milton H. Erickson, M.D.
A casebook of an innovative psychiatrist work in short term therapy
By Jay Haley, 1973
Hypnotic Realities
Introduction of Clinical Hypnosis
and Forms of Indirect Suggestion
By Milton H. Erickson, Ernest L. Rossi and Sheila I. Rossi, 1976
Change
Principles of Problem Formation and Problem Resolution
By Paul Watzlawick, Ph.D., John Weakland, Ch.E.
and Richard Fisch, M.D., 1974
Problem-Solving Therapy
New Strategies for Effective Family Therapy
By Jay Haley, 1976
Studies at the Mental Research Institute
Palo Alto 1965-74
The Interactional View
Edited and with a commentary
by Paul Watzlawick and John H. Weakland, 1977
Paradox and Counterparadox
A New Model in the Therapy of the Family in Schizophrenic Transaction
By Mara Selvini Palazzoli, Luigi Boscolo,
Gianfranco Cecchin, and Giuliana Prata, 1978
The Language of Change
Elements of Therapeutic Communication
By Paul Watzlawick, 1978
A Model for Applying Family Systems Theory
to Organizational Therapy
By Keith Jonel Golay, 1979
Dissertation
Leaving Home
The Therapy of Disturbed Young People
By Jay Haley, 1980
Transitions
Making Sense of Life's Changes
Strategies for coping with the difficult,
painful, and confusing times in your life
By William Bridges, 1980
Other Books of Interest
Childhood and Society
by Erik H. Erikson, 1950
Identity and the Life Cycle
by Erik H. Erikson, 1959
Toys and Reasons
by Erik H. Erikson, 1977
Self, Society, Existence
Human Nature and Dialogue
in the Thought of
Grorge Herbert Mead and Martin Buber
by Paul Pfuetze, 1954/61
Reason and Emotion
by John Mac Murray, 1935
The Form of the Personal
(Gifford Lectures 1953-54)
Volume 1. The Self As Agent
is concerned to shift the center of philosophy from thought to action.
by John Macmurray, 1957
Volume 2. Persons In Relation
is starting from this practical standpoint, sets out to show that the form of the personal life is determined by the mutuality of personal relationships, so that the unit of human life is not the 'I' alone, but the 'You and I'.
by John Macmurray, 1961
The Quest for Identy
The decline of the superego
and what is happening to American
character as a result
by Allen Wheelis, 1958
The Self In Transformation
Psychoanalysis, Philosophy and the Life of the Spirit
by Herbert Fingarette, 1963
The Symbolic and the Real
A New Psychological Approach
to the Fuller Experience of Personal Existence
by Ira Progoff, 1963
Personal Identify
A Philosophical Analysis
by Godfrey Vesey, 1974
The Life of the Self
Toward a New Psychology
by Robert Jay Lifton, 1976
The Protean Self
Human Resilience in an Age of Fragmentation
by Robert Jay Lifton, 1993
The Passions
The Myth and Nature of Human Emotion
Emotions and the Meaning of Life
by Robbert C. Solomon, 1976/1993
Focusing
by Eugene T. Gendlin, 1982
The Thread of Life
by Richard Wollheim, 1984
Flow
The Psychology of Optimal Experience;
Steps toward Enhancing The Quality of Life
by Mihaly Ciksszentmihalyi, 1990
Awakening The Heroes Wiithin
Twelve Archetypes to Help Us Find Ourselves
And Transform Our World
By Carol S. Pearson, 1991
The Nature of Emotion
Fundamental Questions
Edited by Paul Ekman and Richard J. Davidson, 1994
Reason and Emotion
Essays on Ancient Moral Psychology and Ethical Theory
by John M. Cooper, 1999
Upheavals of Thought
The Intelligence of Emotions
by Martha C. Nussbaum, 2001
Emotional Intelligence
Why It Can Matter More Than IQ
by Daniel Goleman, 2005
The Owner's Manual for the Brain
Everyday Applications from Mind-Body Research
by Pierce J. Howard, Ph. D., 2006
The Nerosciences
A Study Program
Planned and Edited by Gardner C. Quarton,
Thedore Melnechuk, Francis O. Schmit, 1967
Focus
The Hidden Driver of Excellence
by Daniel Goleman, 2009
Davidson Emotional Style Dimensions:
1. Resilience - Fast or Slow to recover
2. Outlook - Negative versus Positive
3. Social Intution - Puzzled versus Socially intuitive
4. Self-Awareness - Self opaque versus Self-aware
5. Sensitivity to Context - Tuned out versus Tuned in
6. Attention - Unfocused versus Focused
From: Emotional Life of the Brain
Davidson and Begley's, 2012
Snapshot Seven: Mind as Pluralistic
In all the disciplines in cognitive science over the last ten or fifteen years, there has been a real challengen to the univocal view of the mind. Many people believe that the mind is pluristic, it is composed of a number of mental organs, or computational devices, or information processing mechanisms. These devices may all function on a kind of equal level, with none of them having hieratchy over the others.
Let me try to make this concrete. I will usean example from our own work, in what is called the theory of multiple intelligences. This theory is a critique of the Binet notion that there is a single thing called intelligence that can be readily measured either through paper or pencile or with some kind of eneloctrophysiological probe.
With my colleagues over the years, looking at a lot of sources of information about human beings in different cultures, we came up with the notion that human beings are better thought of as having seven different kinds of intelligence. All people have al of the intellegences, but peop;e differ in the kinds of profiles of intellengence they have. They probably differ for genetic reasons, because of the nature of the culture in wich they live, because of their interest, theit parents their teachers, and the accidents of life.
I define intellegence as the ability to solve a problem or to fasion a product, to make something. In an IQ test you cannot test weather anybody can make anything because you have only about sixty items and thirty minutes to finish the test. But weather you can write a symphony, choreography a dance, run a meeting, do therapy or meditate successfully--these are products that are valued in at least one culture. In defining intellengence in terms of cultural value, I am saying something radical from a psycholgical perspective. If we really believe that it is possible to up the head, stick in an electrode and find out how smart sombody is, then it should not matter what culture they are in. But I believe in the opposit. I believe that the whole notion of intellegence is incoherent absent from a particular cultural context in which you can express, develop or realize whatever proclivities you may have.
So that is a working definition of intelligence. Now here is a list of intelligences that my colleagues and I believe that we have discovered. Each intellegence is introduced by a portrait of an individual who exemplifies that intelligence.
1. Linguistic intelligence.
Virginia Woolf exemplifies lingusitic intelligence. A person gifted with linguistic intelligence is one who thinks naturally in terms of language and is able to usr language flexably and productively. Poets, novelist, lawers, orators, all are linguisticlly intelligence.
2. Logical-mathematical intelligence.
In our century Einstein epitomizes logical-mathematical intelligence. As the name implies, logicians, mathematicians, and scientist operate by acting upon certain kinds of quantitative and implicative symbols. Piaget, the great Swiss psychologist, thought that he was studying all of intelligence, but I maintain that he focused on this virieth in particular.
3. Musical Intelligence.
Musical Intelligence is directly analogus to lingu Ostic intelligence. Just as some indivuals "think" in linguistic terms, others thinf in musical forms. Lenord Bernstein is a recent instance of a musically intelligent person. One can call this a talent, provided that one also calls language a talent.
4. Spacial Intelligence.
Individuals who are spacially intellenget, like pablo Pacasso, are able to form spacial models of the proximal and/or distal worlds, and to operate readily on those models. A variety of societal roles, ranging from sculptor to sailor to surgen, all depend upon highly-developed sptial intelligence.
5. Bodily-kinesthetic intelligence.
In our century, Martha Gram has come to symbolize the use of one's body to solve problems or to fasion a product. Dancers, but also athletes, actors, craftspeople, suegens and technicians, all have skilled bodily intellegence.
6. Interpersonal intelligence.
My final forms of intelligence have to do with the realm of human beings. Interpersonal intelligence denotes the capacity to understand other individuals, to work well with them, to motivate them. People in public life like Martin Luther King exhibit unusual interpersonal intelligence, as do teachers, therapists, actors, salespeople, and religious and political leaders.
7. Intrapersonal intelligence.
While the interpersonal intelligence looks ourward, intrapersonal intellengence involves a correlative understanding of oneself; one's strengths, weaknesses, desires, fears and the capacity to use this knowledge to make judicious decisions about how to lead one's life. Freud is a person who helped many individuals, including himself, achieve better self-insight.
From MindScience
An East - West Dialogue
"Cognition: A Western Perspective"
by Howard E. Gardner
LIST OF TOP 10 TOXIC PEOPLE
1.The “Volcano.” This person carries around a lot of anger just under the surface. Sooner or later the volcano is going to blow, spewing hot lava all over you. Their rage is always out of proportion to what’s happening to them. You’ll end up walking around on eggshells, when what you need to do is just walk away.
2.The “Charmer,” otherwise known as a sociopath. This type of person might appear attractive and know all the right things to say, but their whole reason for being is to con their way into getting what they want. They lie with a smile on their face. They cheat, steal, manipulate and exploit. They break as many rules as they think they can get away with, all with great finesse and without a drop of remorse.
3.The “Narcissist.” This person values themselves over everyone else. Initially, they might appear nice, but eventually you’ll realize that their needs and feelings are the only ones that matter. They’ll let you down when you need their support and turn on you angrily if you inadvertently get in the way of their needs being met.
4.The “Drama Queen.” This character needs to be the center of attention or to create a crisis everywhere they go. Either they’re in trouble and demand to be rescued or they make problems for the people in their lives. They’ll often pit one person against the other and then sit back and enjoy the show.
5.The “Cynic.” This angry, bitter individual sees the bad in everything, but their attitude is really just a psychological defense against feelings of vulnerability. They’ve unconsciously decided that negativity and pessimism will prevent them from getting hurt. The problem is, their rotten attitude is hurtful to everyone else.
6.The “Complainer.” This individual blames everyone else for what’s going wrong in their life. Because they refuse to be accountable for the consequences of their choices, they keep repeating the same mistakes ad infinitum, accusing those around them of causing all their suffering.
7.The “Boor.” This is a pretentious name-dropper and social climber who see you as a rung on their ladder to success. They’ll stop at nothing to have the money, power and status they crave. Social interactions are all strategic to them and designed to maximize access to the lifestyle they aspire to. They’re incapable of genuine affection.
8.The “Wild Child.” They’re the rebel, the rule-breaker, the non-conformist. At first glance, they might seem exciting but very quickly it becomes clear that their recklessness disregard for their own and everyone else’s welfare is hurtful and unattractive. Even if they’re willing to suffer the consequences of their impulsiveness, you don’t have to.
9.The “Dreamer.” This person always has the next big secret of success just at their fingertips. They’re full of grand ideas and plans, but either they don’t follow through or they don’t think things through, both of which result in social and financial disaster. Attaching yourself to this sinking ship puts you at risk of being dragged under.
10.The “Lost Boy.” This person is a modern-day Peter Pan. They’ve refused to grow up and instead, try to get their friends and loved ones to take emotional and even financial care of them. This perpetual child could actually grow up if they wanted to, but because they’ll never take responsibility for themselves, they’ll be a burden on you forever.
Once you can identify these 10 problematic personality types, or toxic people, you’ll be able to protect yourself if they happen to walk into your life. Instead of getting caught up in a frustrating or messy interaction, you can avoid these trouble-makers and focus your energy instead on building satisfying and meaningful relationships, devoid of unnecessary drama or complications.
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| Last Updated: 10/19/22 |