Re: Jung, The Red Book
Posted: Mon Nov 30, 2020 12:10 pm
Divine Folly
Beginning of this chapter reminds me about the ”Castle in the Forest”, where the traveller also came to a dignified building and met a man who is the keeper of knowledge. I feel this chapter to be quite formal comparing to many other chapters in Red Book, where the archetypical mysticism is more present.
Green colour of the curtain brings to mind how the traveller has made himself fruitful to go deeper on his journey and notice the opportunity of choice. The right door can indeed be connected to Christ and the Right hand path. Choices support and guide us from the moment we make them, even though it can sometimes feel as if the choice was quite sudden and with the feeling that you don’t quite know why something crossed your mind. This is the subconscious talking and in deep connection with archetypes, for when one decides to widen ones knowledge, this kind of connection becomes more vivid. Traveller doesn’t right away know why in that moment he thought of Thomas à Kempis, but it becomes clearer as the chapter moves forward.
Order form describes serious and pious devotion for Work. Moving forward is often confronted with the landmarks. We’re given forms to fill to show our commitment and questioning, which is crucial considering the deeper understanding. This is also heard in librarian's words,” Are you that religious? I had no idea”. He is a new person in the traveller's journey. Not really unknown, for he is the traveller's own aspect of the mind, and has come to take the form of a formgiver and the guardian of knowledge. We have in ourselves many gates, and they can be opened with devotion. Dialogue is the traveller's own argument between christianity in its true form and religion as a series of manmade dogmas.
I myself know very little about Nietzsche’s philosophy, but this conversation also feels like an argument between strength and, I would like to say, understanding different sides needing different approaches. The traveller is not clear about his position in these matters, for the choice to come to contemplate them is still so young. Traveller understands that in the end neither resistance nor approach doesn’t really matter to divinity, in its folly form at least. We all channel spirit no matter what we do, although of course the ways which are taken with concideration are stronger and wider. Christ doesn’t emulate any model because he has become a messiah. The appearances of human life in its all forms have been walked through and no longer have power over him. This is the situation where the channeling spirit is in its purest form and teaching is possible, as is moving forward. Certain reflection between worlds is no more necessary and in a way possible.
Returning to simple life is a crucial sacrament in occult work and gives possibility to widen the understanding in to larger ways to continue it.
Beginning of this chapter reminds me about the ”Castle in the Forest”, where the traveller also came to a dignified building and met a man who is the keeper of knowledge. I feel this chapter to be quite formal comparing to many other chapters in Red Book, where the archetypical mysticism is more present.
Green colour of the curtain brings to mind how the traveller has made himself fruitful to go deeper on his journey and notice the opportunity of choice. The right door can indeed be connected to Christ and the Right hand path. Choices support and guide us from the moment we make them, even though it can sometimes feel as if the choice was quite sudden and with the feeling that you don’t quite know why something crossed your mind. This is the subconscious talking and in deep connection with archetypes, for when one decides to widen ones knowledge, this kind of connection becomes more vivid. Traveller doesn’t right away know why in that moment he thought of Thomas à Kempis, but it becomes clearer as the chapter moves forward.
Order form describes serious and pious devotion for Work. Moving forward is often confronted with the landmarks. We’re given forms to fill to show our commitment and questioning, which is crucial considering the deeper understanding. This is also heard in librarian's words,” Are you that religious? I had no idea”. He is a new person in the traveller's journey. Not really unknown, for he is the traveller's own aspect of the mind, and has come to take the form of a formgiver and the guardian of knowledge. We have in ourselves many gates, and they can be opened with devotion. Dialogue is the traveller's own argument between christianity in its true form and religion as a series of manmade dogmas.
I myself know very little about Nietzsche’s philosophy, but this conversation also feels like an argument between strength and, I would like to say, understanding different sides needing different approaches. The traveller is not clear about his position in these matters, for the choice to come to contemplate them is still so young. Traveller understands that in the end neither resistance nor approach doesn’t really matter to divinity, in its folly form at least. We all channel spirit no matter what we do, although of course the ways which are taken with concideration are stronger and wider. Christ doesn’t emulate any model because he has become a messiah. The appearances of human life in its all forms have been walked through and no longer have power over him. This is the situation where the channeling spirit is in its purest form and teaching is possible, as is moving forward. Certain reflection between worlds is no more necessary and in a way possible.
Returning to simple life is a crucial sacrament in occult work and gives possibility to widen the understanding in to larger ways to continue it.