Hmm, mirëpo ai thotë te kunderten :
Po të shkruaj pasazhin nga "The structure and Dynamics of the Psyche" nga "Collected Works" Vol.8 / Basic Postulates of Analytical Psychology
Fillon nga faqja 352 mbaron faqen 354.
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The following reflections are my way of attempting to solve this problem. The conflict between nature and spirit is itself a reflection of the paradox of psychic life. This reveals a physical and a spiritual aspect which appear a contradiction because, ultimately, we do not understand the nature of psychic life itself. Whenever, with our human understanding, we want to make a statement about something which in the last analysis we have not grasped and cannot grasp, then we must, if we are honest, be willing to contradict ourselves, we must pull this something into its antithetical parts in order to be able to deal with it at all. The conflict between the physical and the spiritual aspects only shows that psychic life is in the last analysis an incomprehensible "something." Without a doubt it is our only immediate experience. All that I experience is psychic. Even physical pain is a psychic image which I experience; my sense impressions-for all that they force upon me a world of impenetrable objects occupying space-are psychic images, and these alone constitute my immediate experience, for they alone are the immediate objects of my consciousness. My own psyche even transforms and falsifies reality, and it does this to such a degree that I must resort to artificial means to determine what things are like apart from myself. Then I discover that a sound is a vibration of air of such and such a frequency, or that a colour is a wave of light of such and such a length. We are in truth so wrapped about by psychic images that we cannot penetrate at all to the essence of things external to ourselves. All our knowledge consists of the stuff of the psyche which, because it alone is immediate, is superlatively real. Here, then, is a reality to which the psychologist can appeal-namely, psychic reality.
If we try to penetrate more deeply into the meaning of this concept, it seems to us that certain psychic contents or images are derived from a "material" environment to which our bodies belong, while others, which are in no way less real, seem to come from a "spiritual" source which appears to be very different from the physical environment. Whether I picture to myself the car I wish to buy or try to imagine the state in which the soul of my dead father now is-whether it is an external fact or a thought that concerns me-both happenings are psychic reality. The only difference is that one psychic happening refers to the physical world, and the other to the spiritual world. If I shift my concept of reality on to the plane of the psyche-where alone it is valid-this puts an end to the conflict between mind and matter, spirit and nature, as contradictory explanatory principles. Each becomes a mere designation for the particular source of the psychic contents that crowd into my field of consciousness. If a fire burns me I do not question the reality of the fire, whereas if I am beset by the fear that a ghost will appear, I take refuge behind the thought that it is only an illusion, But just as the fire is the psychic image of a physical process whose nature is ultimately unknown, so my fear of the ghost is a psychic image from a spiritual source; it is just as real as the fire, for my fear is as real as the pain caused by the fire. As for the spiritual process that underlies my fear of the ghost, it is as unknown to me as the ultimate nature of matter. And just as it never occurs to me to account for the nature of fire except by the concepts of chemistry and physics, so I would never think of trying to explain my fear of ghosts except in terms of spiritual processes.
The fact that all immediate experience is psychic and that immediate reality can only be psychic explains why it is that primitive man puts spirits and magical influences on the same plane as physical events. He has not yet torn his original experience into antithetical parts. In his world, spirit and matter still interpenetrate each other, and his gods still wander through forest and field. He is like a child, only half born, still enclosed in his own psyche as in a dream, in a world not yet distorted by the difficulties of understanding that beset a dawning intelligence. When this aboriginal world fell apart into spirit and nature, the West rescued nature for itself. It was prone by temperament to a belief in nature, and only became the more entangled in it with every painful effort to make itself spiritual. The East, on the other hand, took spirit for its own, and by explaining away matter as mere illusion-Maya-continued to dream in Asiatic filth and misery. But since there is only one earth and one mankind, East and West cannot rend humanity into two different halves. Psychic reality still exists in its original oneness, and awaits man's advance to a level of consciousness where he no longer believes in the one part and denies the other, but recognizes both as constituent elements of one psyche.
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Ai thotë këtu atë që thua ti, por sikur e projekton në të ardhmen. Shiko mirë pasazhin kur flet për njëriun primitiv, në mos ti ndoshta po i referohesh një njëriu para-primitiv ose ndonjë epoke pas-primitive por para një epoke të caktuar historike. Pra ai thotë, që në kohën primitive nuk ekzistonin dallime, ndërsa ti po thua të kundërtën, që duhet të pranojmë dimensionin jo-fizik. Kjo sipas Jungut erdhi pikërisht nga një ndarje, ajo që përmend dhe ti. Në fakt ndarja u bë shumë e theksuar nga fundi i "rilindjes" së ashtuquajtur greke, dhe arriti kulmin e saj me Krishtërimin në Perëndim. Tradita Judaike gjithashtu i quan këto dy pjesë si të vecanta, por edhe të ndërthurura. Ka plot pasazhe Biblike që promovojnë këtë ndërthurrje realitetesh. Tekstet kabalistike nga ana tjetër flasin për këtë unionin e realiteteve dhe rëndësinë e perfeksionimit shpirtëror, por shumë gjëra mbeten në një plan teorik dhe spekullativ që ka kuptim vetëm si një vegël psikologjike e lidhur kryesisht me ndikimin në rëndësinë e ritualit tek njëriu. Them se ka një aplikim praktik që më shumë punon për ti dhënë satisfaksion pjesës psiqike, një lloj domethënie/rëndësie/qëllimi ta quajmë ndryshe.
PS: E solla anglisht këtë pjesë. E kam të pamundur në kohë ta përkthej.
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