Buku Living Myth by D. Stephenson Bond
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Living Myth by D. Stephenson Bond

Author:D. Stephenson Bond

Language: eng

Format: epub

Publisher: Shambhala

Published: 2019-06-24T16:00:00+00:00

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Living Myth by D. Stephenson Bond

Active imagination begins like any other meditative work. Deep breathing and relaxation are essential. They induce the lowering of consciousness. Jung often encouraged analysands to meditate on a mood. I sometimes encourage people to begin with a dream image. But participation is more difficult than it may seem. With an active imagination, I’m talking about getting to the root terms of the fantasy—from the Greek phainein, to show, to appear, to have light. That’s what the fantasy process does: it appears. The discipline of active imagination shifts consciousness more to a midpoint of the psyche outside of the ego, to that subtle middle ground between consciousness and the unconscious, to a space in the narrow margins where two worlds touch. The usual conscious restrictions have to be suspended. In all of us there is a critical voice that tells us, “This is childish,” and a utilitarian parental judgment that says, “This isn’t working.” Both criticism and judgment must be relaxed to enter this space, but not discarded. Conscious participation is maintained, in the sense that ego reacts in the fantasy as if it were absolutely real. The participation is essential—it relates the images to consciousness. The fantasy must find a form. Too little consciousness and the images, if remembered at all, are chimeras—interesting phenomena perhaps, party conversation, but unrelated. Too much consciousness and the fantasy is simply daydreaming—Walter Mitty’s entertaining diversion. The alchemists spoke of two imaginations side by side in the human psyche—imaginatio phantastica, the “false” imagination that inevitably led them astray, and imaginatio vera, the “true” imagination that was the key to the work.9

“There is in many a failure in confidence which cramps the person’s play-capacity,”10 Winnicott said. We often cannot trust the imaginative space. Sometimes we come upon an almost existential fear of playing, as the Jungian analyst Winona Hubrecht puts it.11 We all live with the dread of the dissolution of the ego—with a memory from childhood of the delicate, fragile piecing-together of a sense of self that fragments at the slightest scrape of the knee, with a fear of madness like a dangerous undertow luring us down to drown in the sea of images. “Madness here simply means a breakup of whatever may exist at the time of a personal continuity of existence.”12 What is risked in play is the sense of self. Therefore, the building of the symbolic field has to do with the building of trust in the sense of self that is risked in play. Without a symbolic field, without what Winnicott calls the “holding environment,” fragmentation can occur if this potential space is challenged.

The holding environment is essential in the transitional process. Whether or not the core experience is crippling or creative depends upon the attitude in which it is “held.” In and of itself, the breakthrough is not enough. There is a second step. It must find a form. Without a form the core experience either dissolves back into the unconscious or, like unshielded power, dissolves the ego. The ancient

 

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Living Myth by D. Stephenson Bond

Author:D. Stephenson Bond , Date: June 26, 2019

,Views: 35

Author:D. Stephenson Bond

Language: eng

Format: epub

Publisher: Shambhala

Published: 2019-06-24T16:00:00+00:00
Active imagination begins like any other meditative work. Deep breathing and relaxation are essential. They induce the lowering of consciousness. Jung often encouraged analysands to meditate on a mood. I sometimes encourage people to begin with a dream image. But participation is more difficult than it may seem. With an active imagination, I’m talking about getting to the root terms of the fantasy—from the Greek phainein, to show, to appear, to have light. That’s what the fantasy process does: it appears. The discipline of active imagination shifts consciousness more to a midpoint of the psyche outside of the ego, to that subtle middle ground between consciousness and the unconscious, to a space in the narrow margins where two worlds touch. The usual conscious restrictions have to be suspended. In all of us there is a critical voice that tells us, “This is childish,” and a utilitarian parental judgment that says, “This isn’t working.” Both criticism and judgment must be relaxed to enter this space, but not discarded. Conscious participation is maintained, in the sense that ego reacts in the fantasy as if it were absolutely real. The participation is essential—it relates the images to consciousness. The fantasy must find a form. Too little consciousness and the images, if remembered at all, are chimeras—interesting phenomena perhaps, party conversation, but unrelated. Too much consciousness and the fantasy is simply daydreaming—Walter Mitty’s entertaining diversion. The alchemists spoke of two imaginations side by side in the human psyche—imaginatio phantastica, the “false” imagination that inevitably led them astray, and imaginatio vera, the “true” imagination that was the key to the work.9

“There is in many a failure in confidence which cramps the person’s play-capacity,”10 Winnicott said. We often cannot trust the imaginative space. Sometimes we come upon an almost existential fear of playing, as the Jungian analyst Winona Hubrecht puts it.11 We all live with the dread of the dissolution of the ego—with a memory from childhood of the delicate, fragile piecing-together of a sense of self that fragments at the slightest scrape of the knee, with a fear of madness like a dangerous undertow luring us down to drown in the sea of images. “Madness here simply means a breakup of whatever may exist at the time of a personal continuity of existence.”12 What is risked in play is the sense of self. Therefore, the building of the symbolic field has to do with the building of trust in the sense of self that is risked in play. Without a symbolic field, without what Winnicott calls the “holding environment,” fragmentation can occur if this potential space is challenged.

The holding environment is essential in the transitional process. Whether or not the core experience is crippling or creative depends upon the attitude in which it is “held.” In and of itself, the breakthrough is not enough. There is a second step. It must find a form. Without a form the core experience either dissolves back into the unconscious or, like unshielded power, dissolves the ego. The ancient

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