SIMBOLOS DE TRANSFORMACION

8/6/2019 SIMBOLOS DE TRANSFORMACION

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LECTURA DE “SIMBOLOS DE TRANSFORMACION”

CARL G. JUNG

PARRAFOS DESTACADOS

INTRODUCCION:

“The importanceof such an impression should not be undervalued. We are taught by thisinsight that there is an identity of elementary human conflicts existing independent of

time and place. That which affected the Greeks with horror still remains true, but it is

true for us only when we give up a vain illusion that we are different that is to say, moiemoral, than the ancient”

We of the present dayhave nearly succeeded in forgetting that an indissoluble common

bond binds us to the people of antiquity. With this truth a path is opened to theunderstanding of the ancient mind; an understanding which so far has not existed, and,

on one side, leads to an inner sympathy, and, on the other side, to an intellectual comprehension.

Through buried strata of the individual soul we come indirectly into possession of the

living mind of the ancient culture, and, just precisely through that, do we win that stable point of view outside our own culture, from which, for the first time, an objective

understanding of their mechanisms would be possible. At least that is the hope which we

get from the rediscovery of the Oedipus problem.

The leading purpose of these works is the unlocking of

historical problems through the application, of

psychoanalytic knowledge ; that is to say, knowledge drawn

from the activity of the modern unconscious mind concerning

specific historical material.

Up to the present time the psychoanalytic investigator has

turned his interest chiefly to the analysis of the

individual psychologic problems. It seems to me, however,

that m the present state of aftairs there is a more or less

impel ative demand for the psychoanalyst to broaden the

analysis of the individual problems by a comparative

study of historical material relating to them, just as

Fieud has already done in a masterly manner m his book

on " Leonardo da Vinci"

For, just as the psychoanalytic conceptions promote

understanding of the historic psychologic creations, so

reversedly historical materials can shed new light upon

individual psychologic problems.

These and similar considerations have caused me to turn my

attention somewhat more to the historical, in the hope



that, out of this, new insight into the foundations of

individual psychology might be won.

CHAPTER I

CONCERNING THE TWO KINDS OF THINKING

IT is a well-known fact that one of the principles of

analytic psychology is that the dream images are to be

understood symbolically; that is to say, that they are not

to be taken literally just as they are presented in sleep,

but that behind them a hidden meaning has to be surmised.

When an idea is so old, and is so generally believed, it is

probably true in some way, and, indeed, as is mostly the

case, is not literally true, but is line psychologically In

this distinction lies the reason why the old fogies ofscience have from time to time thrown away an inherited

piece of ancient truth; because it was not literal but

psychologic truth. For such discrimination this type of

person has at no time had any comprehension.

From our experience, it is hardly conceivable that a God

existing outside of ourselves causes dreams, or that the

dream, eo ipso, foresees the future prophetically.

As the old belief teaches, the Deity or the Demonspeaks in symbolic speech to the sleeper, and the dream

interpreter has the riddle to solve In modern speech we

say this means that the dream is a seties of images, "which

are apparently conti adictory and nonsensical, but anse in

reality from psychologic material which yields a clear

meaning.

Why are di earns symbolic

1? Every"why

"in psychologyis divided into two separate questions first, for what

purpose are di earns symbolic? We will answer this

question only to abandon it at once ^Dreams are symbolicin order that they can not be understood; in order that

the wish, which is the source of the dream, may remainunknown. The question why this is so and not otherwise, leads us out into the far-reaching

experiences and trains

of thought of the Freudian psychology.Here the second question interests us, viz., How is it

that dreams are symbolic? That is to say, from where

does this capacity for symbolic representation come, of which we, in our conscious daily life, can discover apparently



no tiaces?

Let us examine this more closely. Can we really discover

nothing symbolic m our every-day thought?

The material with which we think is language and

speech concept, a thing which has been used from time

immemorial as something external, a bridge for thought,

and which has a single purpose that of communication.

As long as we think directedly, we think for others and

speak to others 5

Thus language is orginally and essentially nothing but

a system of signs or symbols, which denote real occurrences,

or their echo in the human soul.

Any system of philosophy, no mattei how abstract,

represents in means and purpose nothing moie than an

extremely cleveily developed combination of original

.natuie sounds 8 Hence arises the desire of a Schopenhauer or a Nietzsche foi recognition and undei standing,

and the despair and bitterness of their loneliness One

might expect, perhaps, that a man full of genius could pasture in the greatness of his own thoughts, and renounce

the cheap approbation of the crowd which he

despises ; ^yet he succumbs to the more powerful impulse

of the herd instinct His searching and his finding, his

call, belong to the herd.

(hasta pag 18)

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SIMBOLOS DE TRANSFORMACION