How many Haribolers does it take to change a light bulb?
One to screw in the light bulb.
Four to try and suck out the poisons from the bulb.
Two to dig the graves for those who committed suicide for being condemned for not getting the correct light bulb.
Funny, but sadly true.
Thank you so much for the comic relief!
Cuz the Koolau photos gave me a bit of PTSD!
The dreamy colors and thoughts of what I once believed
contrasted with the dictatorial letters was quite a jolt!
I too am a corboy fan. Did you see the post on Jung?
Here it is in case you missed it on the same thread.
I think it is appropriate here.
Carl Jung on the Hazards of Blowback
Carl G. Jung travelled in India and made some intriguing remarks about how its general spiritual approach affected him as one who had been formed by the culture and mythology of Northern Europe.
I think Jung's comments are worth our attention for he was examining belief systems in the 1950s that remained mostly segregated in India and had not yet reached the Western world in mass circulation as was to happen later on.
"The Indian's goal is not moral perfection but the condition nirdvandva.
(nirdvandva means liberation from oppposites, dualism, the ten thousand things C)
'He wishes to free himself from nature in keeping with this aim, he seeks in meditation the condition of imagelessness and emptiness.'
(Jung was referring to those practicing advaita, not the bhakti schools of Hinduism in which deities are visualized great detail C)
'I on the other hand wish to persist in the lively contemplation of nature and of the psychic images. I want to be freed neither from human beings nor from myself, nor from nature, for all these appear to me the greatest of miracles.
'Nature, the psyche, and life appear to me like divinity unfolded--what more could I wish for? To me the supreme meaning of Being can consist only in the fact that it is, not that it is, no longer.
'To me, there is no 'liberation' a tout prix. I cannot be liberated from anything I do not possess, have not done or experienced. Real liberation becomes possible for me only when I have done all that I was able to do, when I have completely devoted myself to a thing and participated in it to the utmost. When I withdraw from participation (and IMO this would include denial and dissociation from one's suffering C) I am virtually amputating part of my psyche...
And Dr. Jung warns of the hazards of amputating any part of one's psyche:
'Whenever we give up, leave behind, and forget too much, there is always the danger that things we have neglected will return with added force.'
Jung, Memories Dreams and Reflections, pp 276-277 vide his chapter on visiting India.
Finally, in this same section on India, Jung wrote:
'I studiously avoided all so-called "holy men". I did so because I had to make do with my own truth, not accept from others what I could not attain on my own. I would have felt it as a theft had I attempted to learn from the holy men and to accept their truth for myself."
It must be noted that Dr Jung speaks for himself--and that he took it seriously to learn all he could about science, classical scholarship, and medicine by taking the necessary courses and doing residencies.
But in facing ones own truth, he felt no external teacher could give what you cannot derive from within--hence his refusal to visit celebrated gurus.
It is up to each reader to decide, on his or her own, whether Jung's concerns speak to the reader's own condition or not. The crux of Jung's work is not to eradicate suffering but to face our suffering consciously, rather than splitting it off. Jungs experience was that if we do this, whatever we suppress and remove from conscious awareness will return in some other form.
As for the material in Memories, Dreams and Reflections, Jung consented to write this book only on condition that it not be published until after he had died.
This is quite different from those spiritual entrepreneurs who disclose intimate details about their lives as a way to seduce interest and anxiety from devotees.