Friday, March 2, 2018

Reference: The Giant Who Had No Heart In His Body



Once on a time there was a King who had seven sons, and he loved them so much that he could never bear to be without them all at once, but one must always be with him. Now, when they were grown up, six were to set off to woo, but as for the youngest, his father kept him at home, and the others were to bring back a princess for him to the palace. So the King gave the six the finest clothes you ever set eyes on, so fine that the light gleamed from them a long way off, and each had his horse, which cost many, many hundred pounds, and so they set off. Now, when they had been to many palaces, and seen many princesses, at last they came to a King who had six daughters; such lovely king’s daughters they had never seen, and so they fell to wooing them, each one, and when they had got them for sweethearts, they set off home again, but they quite forgot that they were to bring back with them a sweetheart for Boots, their brother, who stayed at home, for they were head over heels in love with their own sweethearts.

But when they had gone a good bit on their way, they passed close by a steep hill-side, like a wall, where the Giant’s house was, and there the Giant came out, and set his eyes upon them, and turned them all into stone, princes and princesses and all. Now the King waited and waited for his six sons, but the more he waited, the longer they stayed away; so he fell into great trouble, and said he should never know what it was to be glad again.

“And if I had not you left,” he said to Boots, “I would live no longer, so full of sorrow am I for the loss of your brothers.”

“Well, but now I’ve been thinking to ask your leave to set out and find them again; that’s what I’m thinking of,” said Boots.

“Nay, nay!” said his father; “that leave you shall never get, for then you would stay away too.”

But Boots had set his heart upon it; go he would; and he begged and prayed so long that the King was forced to let him go. Now, you must know the King had no other horse to give Boots but an old broken-down jade, for his six other sons and their train had carried off all his horses; but Boots did not care a pin for that, he sprang up on his sorry old steed.

“Farewell, father,” said he; “I’ll come back, never fear, and like enough I shall bring my six brothers back with me;” and with that he rode off.

So, when he had ridden a while, he came to a Raven, which lay in the road and flapped its wings, and was not able to get out of the way, it was so starved.

“Oh, dear friend,” said the Raven, “give me a little food, and I’ll help you again at your utmost need.”

“I haven’t much food,” said the Prince, “and I don’t see how you’ll ever be able to help me much; but still I can spare you a little. I see you want it.”

So he gave the raven some of the food he had brought with him.

Now, when he had gone a bit further, he came to a brook, and in the brook lay a great Salmon, which had got upon a dry place and dashed itself about, and could not get into the water again.

“Oh, dear friend,” said the Salmon to the Prince; “shove me out into the water again, and I’ll help you again at your utmost need.”

“Well!” said the Prince, “the help you’ll give me will not be great, I daresay, but it’s a pity you should lie there and choke;” and with that he shot the fish out into the stream again.

After that he went a long, long way, and there met him a Wolf which was so famished that it lay and crawled along the road on its belly.

“Dear friend, do let me have your horse,” said the Wolf; “I’m so hungry the wind whistles through my ribs; I’ve had nothing to eat these two years.”

“No,” said Boots, “this will never do; first I came to a raven, and I was forced to give him my food; next I came to a salmon, and him I had to help into the water again; and now you will have my horse. It can’t be done, that it can’t, for then I should have nothing to ride on.”

“Nay, dear friend, but you can help me,” said Graylegs the wolf; “you can ride upon my back, and I’ll help you again in your utmost need.”

“Well! the help I shall get from you will not be great, I’ll be bound,” said the Prince; “but you may take my horse, since you are in such need.”

So when the Wolf had eaten the horse, Boots took the bit and put it into the Wolf’s jaw, and laid the saddle on his back; and now the Wolf was so strong, after what he had got inside, that he set off with the Prince like nothing. So fast he had never ridden before.

“When we have gone a bit farther,” said Graylegs, “I’ll show you the Giant’s house.”

So after a while they came to it.

“See, here is the Giant’s house,” said the Wolf; “and see, here are your six brothers, whom the Giant has turned into stone; and see, here are their six brides, and away yonder is the door, and in that door you must go.”

“Nay, but I daren’t go in,” said the Prince; “he’ll take my life.”

“No! no!” said the Wolf; “when you get in you’ll find a Princess, and she’ll tell you what to do to make an end of the Giant. Only mind and do as she bids you.”

Well! Boots went in, but, truth to say, he was very much afraid. When he came in the Giant was away, but in one of the rooms sat the Princess, just as the Wolf had said, and so lovely a princess Boots had never yet set eyes on.

“Oh! heaven help you! whence have you come?” said the Princess, as she saw him; “it will surely be your death. No one can make an end of the Giant who lives here, for he has no heart in his body.”

“Well! well!” said Boots; “but now that I am here, I may as well try what I can do with him; and I will see if I can’t free my brothers, who are standing turned to stone out of doors; and you, too, I will try to save, that I will.”

“Well, if you must, you must,” said the Princess; “and so let us see if we can’t hit on a plan. Just creep under the bed yonder, and mind and listen to what he and I talk about. But, pray, do lie as still as a mouse.”

So he crept under the bed, and he had scarce got well underneath it, before the Giant came.

“Ha!” roared the Giant, “what a smell of man’s blood there is in the house!”

“Yes, I know there is,” said the Princess, “for there came a magpie flying with a man’s bone, and let it fall down the chimney. I made all the haste I could to get it out, but all one can do, the smell doesn’t go off so soon.”

So the Giant said no more about it, and when night came, they went to bed. After they had lain a while, the Princess said:

“There is one thing I’d be so glad to ask you about, if I only dared.”

“What thing is that?” asked the Giant.

“Only where it is you keep your heart, since you don’t carry it about you,” said the Princess.

“Ah! that’s a thing you’ve no business to ask about; but if you must know, it lies under the door-sill,” said the Giant.

“Ho! ho!” said Boots to himself under the bed, “then we’ll soon see if we can’t find it.”

Next morning the Giant got up cruelly early, and strode off to the wood; but he was hardly out of the house before Boots and the Princess set to work to look under the door-sill for his heart; but the more they dug, and the more they hunted, the more they couldn’t find it.

“He has baulked us this time,” said the Princess, “but we’ll try him once more.”

So she picked all the prettiest flowers she could find, and strewed them over the door-sill, which they had laid in its right place again; and when the time came for the Giant to come home again, Boots crept under the bed. Just as he was well under, back came the Giant.

Snuff—snuff, went the Giant’s nose. “My eyes and limbs, what a smell of man’s blood there is in here,” said he.

“I know there is,” said the Princess, “for there came a magpie flying with a man’s bone in his bill, and let it fall down the chimney. I made as much haste as I could to get it out, but I daresay it’s that you smell.”

So the Giant held his peace, and said no more about it. A little while after, he asked who it was that had strewed flowers about the door-sill.

“Oh, I, of course,” said the Princess.

“And, pray, what’s the meaning of all this?” said the Giant.

“Ah!” said the Princess, “I’m so fond of you that I couldn’t help strewing them, when I knew that your heart lay under there.”

“You don’t say so,” said the Giant; “but after all it doesn’t lie there at all.”

So when they went to bed again in the evening, the Princess asked the Giant again where his heart was, for she said she would so like to know.

“Well,” said the Giant, “if you must know, it lies away yonder in the cupboard against the wall.”

“So, so!” thought Boots and the Princess; “then we’ll soon try to find it.”

Next morning the Giant was away early, and strode off to the wood, and so soon as he was gone Boots and the Princess were in the cupboard hunting for his heart, but the more they sought for it, the less they found it.

“Well,” said the Princess, “we’ll just try him once more.”

So she decked out the cupboard with flowers and garlands, and when the time came for the Giant to come home, Boots crept under the bed again.

Then back came the Giant.

Snuff—snuff! “My eyes and limbs, what a smell of man’s blood there is in here!”

“I know there is,” said the Princess; “for a little while since there came a magpie flying with a man’s bone in his bill, and let it fall down the chimney. I made all the haste I could to get it out of the house again; but after all my pains, I daresay it’s that you smell.”

When the Giant heard that, he said no more about it; but a little while after, he saw how the cupboard was all decked about with flowers and garlands; so he asked who it was that had done that? Who could it be but the Princess?

“And, pray, what’s the meaning of all this tomfoolery?” asked the Giant.

“Oh, I’m so fond of you, I couldn’t help doing it when I knew that your heart lay there,” said the Princess.

“How can you be so silly as to believe any such thing?” said the Giant.

“Oh yes; how can I help believing it, when you say it?” said the Princess.

“You’re a goose,” said the Giant; “where my heart is, you will never come.”

“Well,” said the Princess; “but for all that, ‘twould be such a pleasure to know where it really lies.”

Then the poor Giant could hold out no longer, but was forced to say:

“Far, far away in a lake lies an island; on that island stands a church; in that church is a well; in that well swims a duck; in that duck there is an egg, and in that egg there lies my heart,—you darling!”

In the morning early, while it was still grey dawn, the Giant strode off to the wood.

“Yes! now I must set off too,” said Boots; “if I only knew how to find the way.” He took a long, long farewell of the Princess, and when he got out of the Giant’s door, there stood the Wolf waiting for him. So Boots told him all that had happened inside the house, and said now he wished to ride to the well in the church, if he only knew the way. So the Wolf bade him jump on his back, he’d soon find the way; and away they went, till the wind whistled after them, over hedge and field, over hill and dale. After they had travelled many, many days, they came at last to the lake. Then the Prince did not know how to get over it, but the Wolf bade him only not be afraid, but stick on, and so he jumped into the lake with the Prince on his back, and swam over to the island. So they came to the church; but the church keys hung high, high up on the top of the tower, and at first the Prince did not know how to get them down.

“You must call on the raven,” said the Wolf.

So the Prince called on the raven, and in a trice the raven came, and flew up and fetched the keys, and so the Prince got into the church. But when he came to the well, there lay the duck, and swam about backwards and forwards, just as the Giant had said. So the Prince stood and coaxed it, till it came to him, and he grasped it in his hand; but just as he lifted it up from the water the duck dropped the egg into the well, and then Boots was beside himself to know how to get it out again.

“Well, now you must call on the salmon to be sure,” said the Wolf; and the king’s son called on the salmon, and the salmon came and fetched up the egg from the bottom of the well.

Then the Wolf told him to squeeze the egg, and as soon as ever he squeezed it the Giant screamed out.

“Squeeze it again,” said the Wolf; and when the Prince did so, the Giant screamed still more piteously, and begged and prayed so prettily to be spared, saying he would do all that the Prince wished if he would only not squeeze his heart in two.

“Tell him, if he will restore to life again your six brothers and their brides, whom he has turned to stone, you will spare his life,” said the Wolf. Yes, the Giant was ready to do that, and he turned the six brothers into king’s sons again, and their brides into king’s daughters.

“Now, squeeze the egg in two,” said the Wolf. So Boots squeezed the egg to pieces, and the Giant burst at once.

Now, when he had made an end of the Giant, Boots rode back again on the Wolf to the Giant’s house, and there stood all his six brothers alive and merry, with their brides. Then Boots went into the hill-side after his bride, and so they all set off home again to their father’s house. And you may fancy how glad the old king was when he saw all his seven sons come back, each with his bride—“But the loveliest bride of all is the bride of Boots, after all,” said the king, “and he shall sit uppermost at the table, with her by his side.”

So he sent out, and called a great wedding-feast, and the mirth was both loud and long, and if they have not done feasting, why, they are still at it.

http://storyberries.com/the-giant-who-had-no-heart-in-his-body/

Friday, January 26, 2018

The end of the world doesn't scare me, but it does make me sad


I've been thinking about the end of the world a lot (unsurprisingly). Scientists keep moving the date of ecological devastation from climate change closer and closer. The possibility that all the beautiful life on this planet could be destroyed is such a tragedy. Every once in a while it just hits you, how close to the edge we are.

This is one of my favorite songs by one of my favorite bands. It really captures this feeling. The video destroys me every time I watch it, without fail.

Sai, by Acidman


We're Now Even Closer to the Point of No Return (Esquire)
Indulge Your Existential Dread 24/7 With This Real-Time Global Warming Clock (Earther)


Thursday, January 25, 2018

The missing half

I’ve been ruminating for months and months about what psychology really is. It’s treated like a science - most psychologists (including Jung!) want it to be a science. The reason Freud is still discussed in psychology classes, even though he was clearly full of shit, is because Freud shared this desire. Even Jung had some tendencies in this direction but, as a thoroughgoing empiricist, he knew when to give up this lifesaver and actually swim in the water. In fact, I think this was his whole point: his theory is based on reality... however, that reality includes spirituality! By refusing a priori to even look at the possibility that psychology has a spiritual aspect, these people are denying what is actually true, which is why they can never find out how to create deep, fundamental change in people.

What I’ve been struggling with is: how much of psychology is spiritual? This morning, as I was waking up, I realized that of course psychology is spiritual, because everything is spiritual! Psychology, even Jungian psychology, isn’t spirituality, but when you go deep enough it is. But this isn’t something unique to psychology alone. For example, go far enough into physics and again, you come to spirituality.

The thing is... everything is spiritual at its deepest place. Art, ecology, politics, farming, wood-working, cooking, everything. This is, in fact, our disease, the fact that we’ve forgotten this. Jung wrote about the “infrared” and “ultraviolet” ends of the archetypes; that is, our instincts and the spiritual archetypes that both live within us. The thing is, the entire world, all of reality and every part of it, has an infrared and an ultraviolet end. It’s just more obvious in psychology.

Until recently religion served to regulate the psyche. When religion lost its place of importance, we needed psychology to fill that gap. And the reason that modern psychology fails us over and over is that spirituality is a uniquely large and fundamental part, at every level, of the process of psychological healing, which is really actually spiritual healing. Instead, it’s techniques fail to create fundamental change in us but rather merely clean up the most shallow parts of our wounds (stick bandaids on them one might say). But what's not unique about psychology is the fact that it has a fundamental spiritual component. And how can that not be the case, since reality itself is spiritual, or ultraviolet, as well as infrared.

The illnesses of our time are caused by the lack of awareness of this spiritual side of reality. In fact, the illness of our time is at root this lack; everything else - the wars, the social and racial unrest, the looming nuclear destruction and actual ecological devastation - are just symptoms of this fundamental disease. The fact that we have forgotten this whole half of reality is the cause of everything wrong, not only in our individual lives but in the world at large. Just as our lives would fall apart if we failed to grasp the physical side, so it is falling apart because we have forgotten the spiritual side. Our world is reflecting this illness back on us. And as nothing in our individual lives will truly improve until we grasp this, so too will nothing fundamentally improve in the world until we come to understand both its halves.

Wednesday, January 24, 2018

Article: Ursula K. Le Guin's speech at National Book Awards; "Books aren't just commodities"

Hard times are coming, when we’ll be wanting the voices of writers who can see alternatives to how we live now, can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine real grounds for hope. We’ll need writers who can remember freedom – poets, visionaries – realists of a larger reality.

Right now, we need writers who know the difference between production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximise corporate profit and advertising revenue is not the same thing as responsible book publishing or authorship.

Yet I see sales departments given control over editorial. I see my own publishers, in a silly panic of ignorance and greed, charging public libraries for an e-book six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience, and writers threatened by corporate fatwa. And I see a lot of us, the producers, who write the books and make the books, accepting this – letting commodity profiteers sell us like deodorant, and tell us what to publish, what to write.

Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable – but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words.

I’ve had a long career as a writer, and a good one, in good company. Here at the end of it, I don’t want to watch American literature get sold down the river. We who live by writing and publishing want and should demand our fair share of the proceeds; but the name of our beautiful reward isn’t profit. Its name is freedom.
- Ursula K. Le Guin


Commodification is a symptom of the disease the world is suffering. Commodification is, at its root, Ego run amock, completely unmoored from the ground of the Unconscious, and the Self. This is why the spiritual is so denigrated in the world today. Or, what is considered “spiritual” is often just another attempt by Ego to “get it’s use” out of the world.

Ego is necessary. It is what allows us to survive in the world. It is also what allows us grow spiritually; without a solid ego, we wouldn’t have a boat large enough and strong enough to go out on the deep, turbulent waters of the unconscious and bring back the fish we caught. Ego is one leg, but we need both legs to walk.


Ursula K Le Guin's speech at National Book Awards: 'Books aren't just commodities' (The Guardian)


Monday, January 1, 2018

Introduction to Jung

Looking over the glossary it occurred to me that if someone mastered every entry on that page, they would have a solid grasp of analytical psychology. This lead me to put together a basic introduction to Jung based on those posts. This page is a work in progress and will be updated as new posts are written.

I started with easier and more basic aspects of his theory and from there move to more difficult and esoteric subjects. Posts on typology can be found on the page "Jungian Typology".


Structure of the Psyche

Analytical Psychology
Psyche
Personality
Consciousness
Unconscious
Personal Unconscious
Collective Unconscious
Complex
Ego
Persona
Shadow
Animus
Anima
Wise Old Woman/Man
Self



Archetypes

Archetypes
Archetypal Image
Imago
Psychoid
Personification
Contamination
Projection
Symbiosis
Identification
Inflation
Negative Inflation
Mana Personality
Introjection
Objectivation
Depotentiation
Assimilation



The Self Regulating Psyche

Self-Regulation of the Psyche
Libido
Will
Instinct
Reductive
Constructive
Concretrism
Abstraction
Complex
Autonomous
Affect
Mother Complex
Father Complex
Power Complex



Breakdown of the Psyche

Collective
Participation Mystique
Archaic
Abaissement du Niveau Mental
Depression
Dissociation
Neurosis
Repression
Regression
Regressive Restoration of the Persona
Schizophrenia
Hysteria
Psychosis
Enantiodromia



Individuation

Adaptation
Compensation
Individual
Reflection
Differentiation
Progression
Opposites
Integration
Transcendent Function
Tertium Non Datur
Individuation
Wholeness
Constellation
Synchronicity



Jungian Therapy

Dream
Lysis
Dream Series
Dream Interpretation
Objective Level
Subjective Level
Dream Analysis
Circumambulation
Association
Amplification
Active imagination
Transference
Countertransference



Symbolism
(A more extensive list can be found on the page "Symbols")

Symbols
Myths
Participation Mystique
Mother
Eros
Soul
Father
Logos
Spirit
Child
Trickster
Puella/Puer Aeternus
Kore (see also "Puella Aeternus")
Crone
Senex
Hostile Brothers
Hero's Journey
Heroine's Journey (see also "Night Sea Journey")
Night Sea Journey
Rebirth
Wounded Healer
Numinous
Supraordinate Personality
Anthropos
Mandala



Alchemy

Alchemy
Artifex
Magnum Opus
Prima Materia
Nigredo
Albedo
Citrinitas
Rubedo
Calcinatio
Solutio
Mortificatio
Coagulatio
Sublimatio
Separatio
Coniunctio
King & Queen
Incest
Syzygy
Philosopher's Stone
Axiom of Maria
Quaternity
Unus Mundus



Links:

Jungian Terms (Jung Platform)
Glossary of Jungian Terms (Carl-Jung.net)
Glossary of Jungian Terms (Tallahassee Center for Jungian Studies)
A Glossary of Jungian Terms (Terrapsychology Page)
Jung Lexicon: A Primer of Terms & Concepts (Abed Continuing Ed.)
Jungian Psychology: Glossary of Key Concepts (End of the Game)
Analytical Psychology (Wikipedia)
Jungian Techniques: Individuation, Active Imagination and Dream Interpretation
MBTI Basics (The Myers-Briggs Foundation)



Further Reading

The following books are a good introduction to Jung, for those wishing to explore these topics in more depth:

Memories, Dreams, Reflections, by CG Jung
Man and His Symbols, edited by CG Jung
Jung: A Very Short Introduction, by Anthony Stevens
Jung's Map of the Soul, by Murray Stein
Ego and Archetype, by Edward F. Edinger
A Guided Tour of The Collected Works of C.G. Jung, by Robert H. Hopcke
Understanding Dreams, by Mary Ann Mattoon
Dreams, A Portal to the Source, by Edward C. Whitmont and Sylvia Brinton Perera
A Critical Dictionary of Jungian Analysis, by Andrew Samuels and Bani Shorter
The Handbook of Jungian Psychology: Theory, Practice and Applications, by Renos K. Papadopoulos
Personality Types, by Daryl Sharp

Deirdre Bair's top 10 Jungian books (by the author of the excellent biography, Jung: A Biography)
C.G. Jung’s Collected Works: Abstracts, IAAP (full abstracts of every volume of the Collected Works)


Also, if you're interested in an excellent introduction to Jung you should definitely check out analyst John Betts' podcast Jungian's Podcast. It's available on iTunes.

Tuesday, December 12, 2017

Anorexia Mirabilis

The head of St. Catherine of Siena
We’ve been taught so effectively to loathe fat people, and especially women who refuse to make themselves small and convenient, that not even the endless drive for profit can convince some of the world’s most enthusiastic capitalists to consider them a priority.
- Amanda Mull, "Why Aren’t Fashion ‘Disruptors’ Serving Plus-Size Customers?"



First, blog news: It’s been pretty quiet here at 2Biat, and that is because I’ve been studying for my final exam. And there's also all the holiday madness that happens every year at this time, so there’s a short hiatus happening. However, I had a little brainwave today that I wanted to share to this blog.

One of the things I’m studying about is eating disorders. This is something I have a very personal relationship with. It’s been a long time but for years I hated myself, and hated my body in particular. It took a long time to heal all those wounds. And this is, sadly, a very common problem.

We have a history of starving the body, everything from sages in the desert to the tradition of girls fasting to show how close to God they are. Modern anorexia is basically the same thing as this religious anorexia. Both are hateful towards the body, carnality, desire, and anything perceived of as “weakness,” especially moral weakness. Both are attempts to destroy the feminine within the body.

To love a large, curving, ample female body is to love the flesh. To hate the flesh is to hate the feminine Goddess that lives within the flesh, in our body. This is sharpest in anorexia but the societal obsession with small, spare, hungry bodies – bodies from which all the soft, warm animal comfort has been carved away – is in itself hatred toward the feminine because the body, the animal, is the feminine principle.

The way out of the pit of self-hatred is self-love. When we can finally acknowledge the tremendous work our bodies do, keeping us alive and bearing the burden of our abuse and contempt, then we can finally become friends with ourselves. And more, we can finally literally start to embody the missing sacred feminine back into the world, through our soft, fragile, but amazing and resilient bodies.
… And now you see more what the jewels behind the meat are. Our hero wanted the flesh and instead he fell into the jewels, the eternal or the divine. He has to realize that divine aspect of the flesh. It is not enough for instance, for a Christian who has up until now despised the flesh, to say, “now I’m going to throw my prudish prejudices overboard. I’m going to have juicy sex and enjoy it.” That would be eating the flesh. That’s nothing. If he does that he doesn’t move one inch out of the old kingdom, he’s still caught in it. He only adds the dimension of so-called sin to it. But nothing has happened. He has to realize that the flesh is a form of the divine, a divine revelation, and that sexuality is divine.

That’s what Jung fought with Freud about. He agreed completely with Freud that sex should be liberated and should be lived, not treated with prudish repression, but he wanted to say that sex is a religious experience as in Tantra. And if you live it, therefore, only with the idea, “That’s very healthy for my hormones and makes me physically better,” then you have missed the whole point. Then you have eaten dead meat, rotten meat. The redemption of the feminine means not the redemption of the flesh; it means the redemption of the divinity of the flesh, of the divine, archetypal, godlike aspect of the flesh…
- The Cat: The Virgin's shadow



Further reading:

Anorexia Mirabilis and the Fasting Girls (Megan, cvltnation.com)
The Cat: Redeeming the feminine


[Image from Anorexia Mirabilis and the Fasting Girls]