The Aion Lectures: Exploring the Self in C.G. Jung's Aion by Edward F. Edinger

By Edward F. Edinger

Jung's Aion laid the root for an entire new scholarly self-discipline that may be known as archetypal psychohistory. It applies the insights of intensity psychology to the research of cultural improvement, the following targeting the belief of the God-image, or Self, because it has advanced over 2,000 years of Western considering. An edited transcript of the lecture sequence given on the C.G. Jung Institute of l. a., 1988-89.

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Extra info for The Aion Lectures: Exploring the Self in C.G. Jung's Aion (Studies in Jungian Psychology By Jungian Analysts)

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This was a necessary step in the development of consciousness, but it has led to a profound one­sidedness and to a dissociated condition that now has to be corrected.  It presaged what William Blake finally described as "the marriage of heaven and hell," in which the up and down movements become reconciled or united in a third image.  It is a corollary of the tenet that God is good only, and that God can be defined as the summum bonum, the highest good.  Thus, a metaphysical assumption is smuggled into the discussion at the beginning.

1341.  In the future there will be a Messianic age and a return to Paradise; that will be an apocatastasis, a return to the original ordering of things. 34 This archetypal theme is important to Jungian analysts because analysis is just that: a deliberate, orderly process of anamnesis which starts with a recollection of the personal life and then keeps going deeper.  The doctrine was formally branded a heresy at the Council of Constantinople in 543.  39.  Now we are in a position to understand his prescient wisdom.

It generally evolves in one of three ways. One possibility is that the concrete coniunctio proceeds in life, so that there is marriage, family and a joint life, and the libido that had been flowing between the anima and animus projections is progressively led into the effort of developing a concrete existence together.  When that happens, the rejected one is exposed to grief and despair, and sometimes resorts to violence.  This has been expressed as "When half­gods go, the gods arrive," which was Ariadne's experience when Theseus abandoned her and then Dionysus arrived on the scene.

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