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FROM AMERICA 2 BABYLON: MAKING THE MARK | FIRST 40 MINUTES | SFP

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Why do We have to take a Vaccine, if not we will not be able to buy things, to travel, to exist in the modern world My brother in Jesus Christ you have put forth solid Biblical knowledge, you used Scripture to explain many things and I think you are right on the Mark. Who is the antichrist? What is the mark of the beast?

Why is the mark of the beast in the forehead and right hand? How will the mark of the beast be connected to buying and selling? Who is the beast of Revelation 13? Who is the second beast of Revelation 13? What is the image of the beast in Revelation 13? What is the Seal of God? What is worship? Is obedience to God important? Last time, we studied about the statue of Daniel 2 in connection to the beasts of Daniel 7 and how these chapters of the book of Daniel correlate with Revelation We found out that the statue of Daniel 2 is a timeline of history and kingdoms of antiquity, starting from King Nebuchadnezzar's Babylon all the way to the rise and fall of the pagan Roman Empire.

The beasts of Daniel 7 symbolize the same prophecy, only more details and includes the Papacy's rise to power. Revelation 13 is yet again the same prophecy except God gives us more details and this time, Revelation 13 brushes up on the rise of America and the implementation of the mark of the beast.

In the last film, we only had time to look at the tip of the iceberg that is the mark of the beast. In this film, we will do a little bit of review and then we are going to dig a little bit deeper on the subject of the mark of the beast. Please pray for the Holy Spirit to lead you, watch this film carefully, and make sure to take lots of notes!

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Voice that didn't leave my heart, voice that once again made me go through my feelings I had when I was watching Eurovision, voice that leaves scars on one's heart - her Majesty Sertab Erener and her song Aşk.

Oh my God! We truly loved Sertab! She was so amazing we got goose bumps and AŞK is probably our favorite Turkish song so far! Sertab is a really great Turkish singer, she also won the Eurovision music festival in Please Subscribe if you like the Video. Coming in heavy! This was incredible. We are big big fans of this series! Italians reaction to Doğa İçin Çal 10 Turkish music reaction.

Hi guys, welcome back to the BigHouse! Today we react to the Turkish song Doğa İçin Çal It is a really beautiful song and we are so curious to know more about it! Please let us know more about it in the comments! Twice as long guitar solo, twice as much fun! Let's listen to Band-Maid's Blooming official video together : Enjoy what you're seeing? Şebnem Ferah is an amazing performer! If you enjoy my content, you can support me on Patreon and Teespring and get exclusive content: Patreon:????

Well this was nothing short of amazing! You can find the full playlist here: Link to original: Şebnem Ferah Spotify: Let me know what you thought of this video.

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As they hung all of our people. Or kill our people. Will the holy spirit that we received as a gift ever fight against the word of Christ just a question. I have known this my whole life , it started with an olive tree for me as a child. My aunt married an italian in jersey one summer i went to saint Mary's cathedral bishop Reeves told my uncle to not bring me back because i disrupted service , i knew in side that it was wrong as wrong as going to church on sunday i knew something was wrong missing out of order w the bible , I've heard God my whole life , as a child the angels he sent arrived but not before damage was done they never leave me.

When God says if my people come out of her come out of her its the whore of Babylon and that whore is false religion. Christianity has on the name of Christ not his works nor his will. Sometimes most often i believe people know exactly who an what there believing how could they not for you will know them by there fruits. In symbolism alone it is not even hidden0 plane. The name of one of those pagan religions or mythologies is Celt with a hard k as in cat. Not celt as in salt.

I'm scottish and that's how it's pronounced. I have this cousin who died on a very young age of blood cancer, I felt upset when my mom told me, she worshiped the idol of Mary when the time shes sick, while its all invain and offense to God, it makes me in tears thinking where shes heading on the day of the Lord Jesus, shes innocent she was only decieved by the Catholic doctrine!!

I was crying when I was writting this. Please pray for my country, my country is a Catholic country pray for the people to the Lord Jesus not to allow to happen like what happen to my cousin.

I am subscribed to your TR-cam channel. I would like to ask you a question pertaining to your logo, school for prophets Why does the logo look like as above so below? We should read the Bible for what it exactly says, as the words are from the Holy Spirit. This is wat i try to explain the religion that believe in rapture because they stens thay the man of sin must go in the temple and tell he is GOD but is not literal. The actions of te pope claim to be GOD on earth.

Read the Bible for yourself and ask Holy Spirit give you wisdom. Avoid false teachers. This is ignorant of the plain interpretation of scripture. This false prophet is deceiving you. Find a good verse by verse Bible teacher who pastors a fruitful church.

Calvary Chapel and many Baptist churches are a good place to look. Don't look for anti-Christ, look for Jesus Christ. Jesus comes first, to take His children home, for we are not appointed to wrath.

Watching this I feel it was just revealed to me I'm currently in my senior year for Psychology and something we're always taught is to teach others to "forgive themselves" It was like I was given revelation to He didn't even tell us about the mark of the best or what it even is yes he stated alot of facts but he repeated his self alot and it felt like he was going in circles James Mccloud 20 gün önce From what I understand, he's saying it's the act of worshipping on Sunday instead of Saturday.

Lol ask him. We are in the mark of the beast where they are slowly transitioning us to the new world order. Britain conquered the whole world in AD. The Great Britain Babylon lost it power. All the trades from the Asia, Africa, are lost. And what about Europe Union Babylon which represents as fallen Babylon. I don't go to church, I have Jesus with me all the time. This is our relationship. I'm happy with that. Did you know, that for you sunday is day of sun, but only in English and German language, but other languages, has no meaning, thus it is wrong, it is just one or two possibilities!!

The Statue of Liberty represents the ancient Babylonian goddess of love and fertility, Ishtar. Ishtar is known as the Mother of Harlots because prostitution was part of her religious practices. And it is more and more, all about sexual freedoms in America, which is abomination!!!

Why are then in America, again Christians beign "hunted", hated and deplatfomed. Why do We have to take a Vaccine, if not we will not be able to buy things, to travel, to exist in the modern world My brother in Jesus Christ you have put forth solid Biblical knowledge, you used Scripture to explain many things and I think you are right on the Mark. Who is the antichrist?

What is the mark of the beast? Why is the mark of the beast in the forehead and right hand? How will the mark of the beast be connected to buying and selling?

Who is the beast of Revelation 13? Who is the second beast of Revelation 13? What is the image of the beast in Revelation 13? What is the Seal of God? What is worship? Is obedience to God important? Last time, we studied about the statue of Daniel 2 in connection to the beasts of Daniel 7 and how these chapters of the book of Daniel correlate with Revelation We found out that the statue of Daniel 2 is a timeline of history and kingdoms of antiquity, starting from King Nebuchadnezzar's Babylon all the way to the rise and fall of the pagan Roman Empire.

The beasts of Daniel 7 symbolize the same prophecy, only more details and includes the Papacy's rise to power. Revelation 13 is yet again the same prophecy except God gives us more details and this time, Revelation 13 brushes up on the rise of America and the implementation of the mark of the beast. In the last film, we only had time to look at the tip of the iceberg that is the mark of the beast.

In this film, we will do a little bit of review and then we are going to dig a little bit deeper on the subject of the mark of the beast. Please pray for the Holy Spirit to lead you, watch this film carefully, and make sure to take lots of notes! FollowingChrist tr-cam. Little Light Studios: tr-cam. Hope Through Prophecy: tr-cam. Bible Flock Box: tr-cam. Amazing Prophecies: tr-cam. TheForeRunner tr-cam. Stella Laurentius Gün önce.

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Carl Jung: The Practice of Psychotherapy CW 16; Quotations – Carl Jung Depth Psychology

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Carl Jung on “Evil” – Quotations

They have to be domesticated in some way in Christianity, but there are still certain heathen elements that even the Church has not been able to absorb. These developments meant the gradual transformation of the archetype into a psychological process which, in theory, we can call a combination of conscious and unconscious processes.

Now that the Catholic Church has taken the momentous step of the assumption, Protestantism is really and truly nailed fast to the Patriarchal line of the Old Testament and way behindhand in the matter of dogmatic development. II, Pages The Church stands on two feet, Protestantism only on sola fide, therefore faith is so important to it but not to the Catholic.

Perhaps this comes from their having to preach down from the pulpit, with nobody allowed to answer back. This attitude, which I met practically everywhere, has shooed me out of the Church like so many others. To my terror I was forced into a pulpit, which gave me such a shock that I have never spoken in a church again.

The profane use Protestants make of their churches I regard as a grave error. The Protestant is not even granted a quiet, pious place where he can withdraw from the turmoil of the world.

And nowhere does there exist for God a sanctified temenos which serves only one and a sacred purpose. No wonder so few people attend church. Anybody going ahead is alone or thinks he is lonely at times, no matter whether he is in the church or in the world. The Midrashim are quite aware of it, and the Christian church had to invent that awful syllogism, the privatio boni, in order to annihilate the original ambivalence of the Jewish God.

The old popes and bishops succeeded in getting so much heathendom, barbarism and real evil out of the Church that it became much better than some centuries before: there were no Alexander VI, no auto-da-tes, no thumbscrews and racks anymore, so that the compensatory drastic virtues asceticism etc.

That is one of the reasons why the Church attracts quite a number of intelligent and responsible men in the secret or unconscious? It is quite understandable that the ecclesiastical authorities must protect the Church against subversive influences.

But it would be sabotage if this principle were carried to the extreme, because it would kill the attempts at improvement also. Since the world is largely sub principatu diaboli, it is unavoidable that there is just as much evil in the Church as everywhere else, and as everywhere else you have got to be careful.

In the two Christian churches, the importance and the psychological significance of rites are not generally appreciated; to some people they are acts of faith or of habit; to others, acts of magic. But in reality there is a third aspect: the aspect of the rite as a symbolic act, giving expression to the archetypal expectation of the unconscious. Analytical psychology unfortunately just touches the vulnerable spot of the church, viz.

The apostles and the early Fathers of the Church had no easy life and moreover no Christian is meant to go to sleep in a safe pew. If the Reformation is a heresy, I am certainly a heretic too.

It is of course a thorn in the flesh of the churches that I do not belong to any of the recognized sects. Thus the Reformation was no more a repristination of the early Church than the Renaissance was a mere revival of antiquity, but a new exposition which could not throw off its own historical evolution.

As we are profoundly influenced in our practical life by our historical Christian education, we are also exposed to secular changes in the basic Christian dominants, e. Usefulness without meaning fills pockets and the churches of Christian Science.

Here the difference between a creed and a religion becomes palpable. If you yourself can provide for it, then you are the whole mystery of the church: you are the transubstantiation. One such successful interpretation has been, for instance, Mother Church, but once this form begins to show signs of age and decay a new interpretation becomes inevitable.

It is also a fact that under the influence of a so-called scientific enlightenment great masses of educated people have either left the Church or become profoundly indifferent to it. Although the Catholic Church has often been accused of particular rigidity, she nevertheless admits that dogma is a living thing and that its formulation is therefore capable of change and development.

Its nature is such that it is really understandable why the Church is actually a place of refuge or protection for those who cannot endure the fire of the divine presence. II, Page I have as little need to convince myself of how good the Catholic Church is for very many people. I, Pages I have always known this as I had the advantage of a Christian education and have consequently never felt isolated or dried up. The Church as an effective force has disappeared too, and what is left?

The mob, the State, the man-made State, a mere ant heap of individuals. The Roman Catholic Church regards Christ as the spouse of its unmarried members. Therefore he is the bridegroom of women and the bride of men. I speak, of course, of the conscious of men, to their unconscious He is also the bridegroom. But the task of the Church is not the same as that of psychotherapy. The Church means serving the community, therapy serves the individual.

I, Page But the spiritual power of the Church has fallen, and Communism is the opposite: it has arisen as the glorification of the materia. Bennet, Meetings with Jung, Page The Catholic Church must hold fast to what still remains from earlier times of living religiosity; I on the contrary must do pioneer work in a world where everything pristine has vanished.

Mass-degeneration does not come only from without: it also comes from within, from the collective unconscious. Against the demonism from within, the Church offers some protection so long as it wields authority. But protection and security are only valuable when not excessively cramping to our existence; and in the same way the superiority of consciousness is desirable only if it does not suppress and shut out too much life.

As always, life is a voyage between Scylla and Charybdis. It is, unfortunately, only too clear that if the individual is not truly regenerated in spirit, society cannot be either, for society is the sum total of individuals in need of redemption. I can therefore see it only as a delusion when the Churches try—as apparently they do—to rope the individual into some social organization and reduce him to a condition of diminished responsibility, instead of raising him out of the torpid, mindless mass and making clear to him that he is the one important factor and that the salvation of the world consists in the salvation of the individual soul.

The present attempts to achieve full individual consciousness and to mature the personality are, socially speaking, still so feeble that they carry no weight at all in relation to our historic needs. If our European social order is not to be shaken to its foundations, authority must be restored at all costs. This is probably one reason for the efforts now being made in Europe to replace the collectivity of the Church by the collectivity of the State. Far too little attention has been paid to the fact that, for all our irreligiousness, the distinguishing mark of the Christian epoch, its highest achievement, has become the congenital vice of our age: the supremacy of the word, of the Logos, which stands for the central figure of our Christian faith.

The word has literally become our god, and so it has remained, even if we knew of Christianity only by hearsay. Society is elevated to the rank of a supreme ethical principle; indeed, it is even credited with positively creative capacities. That is to say, the moment the word, as a result of centuries of education, attains universal validity, it severs its original connection with the divine Person.

There is then a personified Church, a personified State; belief in the word becomes credulity, and the word itself an infernal slogan capable of any deception.

The Church has the doctrine of the devil, of an evil principle, whom we like to imagine complete with cloven hoofs, horns, and tail, half man, half beast, a chthonic deity apparently escaped from the rout of Dionysus, the sole surviving champion of the sinful joys of paganism. An excellent picture, and one which exactly describes the grotesque and sinister side of the unconscious; for we have never really come to grips with it and consequently it has remained in its original savage state.

Probably no one today would still be rash enough to assert that the European is a lamblike creature and not possessed by a devil. The frightful records of our age are plain for all to see, and they surpass in hideousness everything that any previous age, with its feeble instruments, could have hoped to accomplish.

Here the moral criterion is consciousness, and not law or convention. One might also mention the strange fact that it is precisely Peter, who lacks self-control and is fickle in character, whom Christ wishes to make the rock and foundation of his Church.

These seem to me to be ideas which point to the inclusion of evil in what I would call a differential moral valuation.

For instance, it is good if evil is sensibly covered up, but to act unconsciously is evil. One might almost suppose that such views were intended for a time when consideration is given to evil as well as to good, or rather, when it is not suppressed below the threshold in the dubious assumption that we always know exactly what evil is.

It is not denied in medieval ecclesiastical writings that a divine influx may occur in dreams, but this view is not exactly encouraged, and the Church reserves the right to decide whether a revelation is to be considered authentic or not. There, in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-hells, in the salons of the elegant, the Stock Exchanges, Socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than text-books a foot thick could give him, and he will know how to doctor the sick with real knowledge of the human soul.

It is no longer a question of a few dozen voluntary or involuntary old maids here and there, but of millions. Our legislation and our social morality give no answer to this question. Or can the Church provide a satisfactory answer? Should we build gigantic nunneries to accommodate all these women? Or should tolerated prostitution be increased? Obviously this is impossible, since we are dealing neither with saints nor sinners but with ordinary women who cannot register their spiritual requirements with the police.

Some journos losing their platforms and one or two bad sites getting nuked are certainly to be appreciated, but those were acceptable losses for the Regime that forced its way into your favorite hobbies. Where a computer screen functions as a wall, and the internet used to be place to glibly exchange information, ideas, and insults, those self-aggrandizing grifter types are more interested in fostering their own cults of personality than they are contributing to a conversation or creating interesting content.

Think the sewer dwellers from Demolition Man except online—although, at the rate things are going, it may very well become Demolition Man both online and off. Recent forays into the development of alternative social media sites have also been met with only mixed success. Gab was recently hacked, but it can only boast small fractions of a user base in comparison to Twitter. The writing is on the wall. It was scribbled there six or seven years ago, and those of us active enough on the right to see it have known about it.

Start alternative platforms? Demand more responsibility from Silicon Valley? Vote for legislators that will change things? Well, good luck. This speaks to a deeper, more penetrating problem: there is no real right wing in America. The enemy controls the entire apparatus; they have all the pieces, control the whole board, and are free to re-write the rule book as they see fit. You either find a way to change the rules back to being in your favor, or you stop playing.

I wrote a few years ago about my pessimism regarding any future for the right wing online. It seems that train is nearing the end of its course.

Hosting providers will be targeted. Bank accounts frozen. The building had its outer walls, and the interior space was being fleshed out. Students hurried to place pots and tumbles of clover and the derivative plants in sconces and troughs, so the green spilled out to the ground below.

It turned the area that had once been the cul-de-sac in the midst of the manors into a kind of garden or an overlarge gazebo. Flowers were set with care throughout, splashes of color in a dark aesthetic. They avoided the color red, it seemed. It was a messenger. A young man, black-skinned with his head shaved of all hair. He wore a vest over a dress shirt.

Busy, with Academy science in plain sight. Doctors and Professors worked to get everything arranged. Tanks bore the floating brains within, glowing faintly, as Lacey had seen countless times. Smaller tanks, these. They were arranged as a wedding cake was, one atop the other, each a bit smaller than the one below. Stitched provided the lifting, though it would have been incorrect to call it steady lifting. It was a team that did the work because grace was required.

With a team, it could be done fluidly. An upper body was carried into place. Trailing cords and tubes were plugged into the new housing, the layered stack. Lacey averted her eyes, as stitched moved away, and an opening was provided that gave her a glimpse of the full picture.

She glided. Cloth swept into the air as attendants took over. A dress was put in place. Hair was adjusted, where it had already been pre-done. There were no glasses. When they moved away, there was only a young woman of Noble-caliber beauty, silver hair braided in an intricate way and left draped over one shoulder. Her dress was of top quality, but modest, draping down to graze the ground. The young Lady moved like a ghost floating through the air, always a measured, even distance above the ground.

Even at the short set of steps that had once been the front steps of the manor, she moved fluidly and without effort. Others were gathering and preparing. Duncan had arrived, which meant the others would be on their way. Lacey could see Red and the other fairy tale creations. They had been done up pretty, but many had left monstrous features in place. Bonnie -Bo Peep- was in their company. Shirley was present, too.

The woman had made herself mayor of one of the cities to the west. The Lords and Ladies had recently made her an aristocrat proper. Shirley was in the company of a lanky, white-haired man, with a cast to his features that suggested they had been provided by the Academy.

They were close. Emily Gage was present. Witnesses in their own ways, perhaps. More guests were arriving by the moment. Of any of you, I beg pardon, my Lady. One is compelling and frightening at the same times. The next is dwelling on arming themselves against the wrong thing. You remember everything. I hoped and felt you might be the one who would take those pieces and pull them together.

This meeting was always going to be part of the greater plan. Not around the time they besieged Radham, killed Hayle, or confined Genevieve Fray. She drew in a deep breath, then smiled. Words spoken while I was asleep, all left unsorted. Ones I can forget or interpret, or that exist only in abstract. Lacey felt her partially prepared response wither in the midst of her vocal chords, at those final words.

The silver haired young lady waved her off. Barely anyone is in earshot, and I trust all present who could listen in.

But really, truly. I spent the last decade of my life mired in this project. Only disaster follows. He was a giant. His humanity had long been discarded. He was only human in the face he wore and his rough shape.

He strode down the carefully swept road, his retinue of fantastical beasts on either side of him and behind him. His beard was heavy, his hair long, and his footsteps had gravity, which made the bowing heads near him bend lower. He had no carpet unfurled before him, but he had one trail behind him. Tubes, wires, and conduits of all sorts followed him, flowing from his back and shoulders, arranged in fine, orderly lines behind him. For every ten steps he took, there was a set of servants to take up position at the trail of fluid-filled tubes, to ensure that everything flowed straight and without issue.

He took corners and traveled bends in the path, and the team worked discreetly to manage the trail so nothing caught, nothing became disorderly. The trail extended to the mouth of the great sea beast that had borne him across his ocean, down at the harbor.

The beast had unfolded itself, turning itself inside out to provide functional accommodations at the harbor, the revealed buildings taller than any building in the not-immodest city. The bellowing of trumpets marked his approach and words were spoken to announce his coming, further down the road.

His steps were measured. The words were spoken as he passed through the gates. The hush was such that the words could have been whispered and most would have caught them. All were already bowing, scraping the ground. The Lord King gazed at his subjects. He raised his eyes to look at the building that was still erecting itself, black branches reaching for the sky as it grew, shapes forming into arches and decoration. Most present startled at the sound.

Your attempts will fail. If this is a mere farce, then the perpetrators of it should announce and explain themselves. His dark hair was long, and he was Noble in appearance, with sharp green eyes and a taller frame than even many Nobles. The young man appeared to be close kin to the first, but was red haired, his hair tidily taken care of.

He was adolescent, but had all of the hallmarks of anyone Noble-made. He had a woman of similar age beside him, still bowing. They wore clothes of similar colors, both in dark blues, in the finest fabrics. A beauty, possessed of grace. There was artistry there that few beyond the Lord King himself, his Queen and his Prince could lay any claim to. Most importantly, she carried it all with the bearing of someone that had known it from birth.

Another beauty, if a sharper one, in the dangerous glint of her eyes and the way she held herself. Had he seen her in another context, he would have believed she was any of his new Nobles, still learning their new bodies. Something else, there.

Confident, but not nearly as immediately dangerous as the other two announced, supposed Ladies. Silver haired, modest, alert, her hands clasped together. She immediately went to the side of the tall man that had announced her, her hand on his arm. The King stared at the assembled group. He looked at the crowd, and he saw the assorted monsters, the rough-edged hiding in the back rows, the ones decorated with tattoos and other things no true aristocracy would harbor.

Lord Simon gestured with one hand. The assembled crowd turned away, filing into the back hallways and doorways. In less than thirty seconds, only the announced Lords and Ladies remained, alongside two young individuals in lab coats, a boy and a girl. The girl approached the Lord Simon and stood at his other side.

He placed a hand on her shoulder, and he stared down the King. He looked up, where the branches were striving to meet in a steeple. The girl in the white coat that stood beside this Simon was scared, he observed.

The boy who stood in the back was. The remainder were better at hiding it, if they were capable of feeling fear at all. Most here have Noble blood on their hands, in some form. Most, if taken at face value as Nobles, were only of the caliber that would be called bastards. Odd, that the one doing the speaking was one of those.

Some were better, or had more promise. You did this for a reason. You wanted my ear. Yourself and ourselves excluded, of course. We proved our value by taking your Crown States as our own.

Joe Biden confirmed as new president of Pacific Union College – BarelyAdventist

I do not particularly enjoy a discussion in which everybody agrees with me—there is no obstacle to overcome, no tension, no productive flow. Jung Speaking: Interviews and Encounters, Pages There might be a reason for such a sudden death in youth. Anyhow he did not know that he died. He vanished at the moment of joy. I, Page I have the need to tell you once again of the special joy I felt yesterday evening when I saw how close we are in spirit to one another in our different ways.

I, Pages The Church has the doctrine of the devil, of an evil principle, whom we like to imagine complete with cloven hoofs, horns, and tail, half man, half beast, a chthonic deity apparently escaped from the rout of Dionysus, the sole surviving champion of the sinful joys of paganism. An excellent picture, and one which exactly describes the grotesque and sinister side of the unconscious; for we have never really come to grips with it and consequently it has remained in its original savage state.

Probably no one today would still be rash enough to assert that the European is a lamblike creature and not possessed by a devil. The frightful records of our age are plain for all to see, and they surpass in hideousness everything that any previous age, with its feeble instruments, could have hoped to accomplish. Life demands for its completion and fulfilment a balance between joy and sorrow. But because suffering is positively disagreeable, people naturally prefer not to ponder how much fear and sorrow fall to the lot of man.

So they speak soothingly about progress and the greatest possible happiness, forgetting that happiness is itself poisoned if the measure of suffering has not been fulfilled. The rapid development of the towns, with the specialization of work brought about by the extraordinary division of labour, the increasing industrialization of the countryside, and the growing sense of insecurity, deprive men of many opportunities for giving vent to their affective energies.

What do these know of his life with nature, of those grand moments when, as lord and fructifier of the earth, he drives his plough through the soil, and with a kingly gesture scatters the seed for the future harvest; of his rightful fear of the destructive power of the elements, of his joy in the fruitfulness of his wife, who bears him the daughters and sons who mean increased working-power and prosperity?

From all this we city-dwellers, we modern machine-minders, are far removed. One must have a far-reaching psychological understanding in order to enjoy the I Ching with advantage. You must be logged in to post a comment. Home Search. Search for: Search. Date: September 4, Author: Mr. As a rule, dreams get more and more opaque and blurred soon after the beginning of the treatment, and this makes the interpretation increasingly difficult.

A further difficulty is that a point may soon be reached where, if the truth be told, the doctor no longer understands the situation as a whole. To the understanding nothing is obscure; it is only when we do not understand that things appear unintelligible and muddled.

In themselves dreams are naturally clear; that is, they are what they must be under the circumstances. If, from a later stage of treatment or from a distance of some years, we look back at these unintelligible dreams, we are often astounded at our own blindness.

Moreover it is therapeutically very important for the doctor to admit his lack of understanding in time, for nothing is more unbearable to the patient than to be always understood. He relies far too much anyway on the mysterious powers of the doctor and, by appealing to his professional vanity, lays a dangerous trap for him.

The analyst who wishes to rule out conscious suggestion must therefore consider every dream interpretation invalid until such time as a formula is found which wins the assent of the patient. This being so, it is imperative that we should not pare down the meaning of the dream to fit some narrow doctrine.

We must remember that there are not a few patients who imitate the technical or theoretical jargon of the doctor, and do this even in their dreams, in accordance with the old tag, Canis panem somniat, piscator pisces.

This is not to say that the fishes of which the fisherman dreams are fishes and nothing more. There is no language that cannot be misused. As may easily be imagined, the misuse often turns the tables on us; it even seems as if the unconscious had a way of strangling the doctor in the coils of his own theory. Therefore I leave theory aside as much as possible when analysing dreams-not entirely, of course, for we always need some theory to make things intelligible. It is on the basis of theory, for instance, that I expect dreams to have a meaning.

I cannot prove in every case that this is so, for there are dreams which the doctor and the patient simply do not understand. But I have to make such an hypothesis in order to find courage to deal with dreams at all. To say that dreams add something important to our conscious knowledge, and that a dream which fails to do so has not been properly interpreted -that, too, is a theory. But I must make this hypothesis as well in order to explain to myself why I analyse dreams in the first place.

All other hypotheses, however, about the function and the structure of dreams are merely rules of thumb and must be subjected to constant modification. In dream-analysis we must never forget, even for a moment, that we move on treacherous ground where nothing is certain but uncertainty. If it were not so paradoxical. Every interpretation is an hypothesis, an attempt to read an unknown text. An obscure dream, taken in isolation, can hardly ever be interpreted with any certainty. For this reason I attach little importance to the interpretation of single dreams.

A relative degree of certainty is reached only in the interpretation of a series of dreams, where the later dreams correct the mistakes we have made in handling those that went before. Also, the basic ideas and themes can be recognized much better in a dream-series, and I therefore urge my patients to keep a careful record of their dreams and of the interpretations given.

I also show them how to work out their dreams in the manner described, so that they can bring the dream and its context with them in writing to the consultation. At a later stage I get them to work out the interpretation as well. No amount of scepticism and criticism has yet enabled me to regard dreams as negligible occurrences.

Often enough they appear senseless, but it is obviously we who lack the sense and ingenuity to read the enigmatic message from the nocturnal realm of the psyche. Seeing that at least half our psychic existence is passed in that realm, and that consciousness acts upon our nightly life just as much as the unconscious overshadows our daily life, it would seem all the more incumbent on medical psychology to sharpen its senses by a systematic study of dreams.

Since dreams provide information about the hidden inner life and reveal to the patient those components of his personality which, in his daily behaviour, appear merely as neurotic symptoms, it follows that we cannot effectively treat him from the side of consciousness alone, but must bring about a change in and through the unconscious.

As to the value and significance of unconscious contents in general, very mistaken views are current. It is well known that the Freudian school presents the unconscious in a thoroughly negative light, much as it regards primitive man as little better than a monster.

As if all that is good, reasonable, worth while, and beautiful had taken up its abode in the conscious mind! If I have made the attempt to illustrate the principles of the psychoanalytic method by means of dream-analysis it is because the dream is one of the clearest examples of psychic contents whose composition eludes direct understanding. Neuroses are still-very unjustly-counted as mild illnesses, mainly because their nature is not tangible and of the body.

But it is entirely forgotten that, unlike bodily illnesses, neuroses may be extremely deleterious in their psychic and social consequences, often worse than psychoses, which generally lead to the social isolation of the sufferer and thus render him innocuous.

An anchylosed knee, an amputated foot, a long-drawn-out phthisis, are in every respect preferable to a severe neurosis. The clinical standpoint by itself is not and cannot be fair to the nature of a neurosis, because a neurosis is more a psychosocial phenomenon than an illness in the strict sense. Unfortunately, the medical faculties have bothered far too little with the fact that the number or neuroses and above the frequency of psychic complications in organic diseases is very great and thus concerns the general practitioner in unusually high degree, even though he may not realize it.

Nevertheless his studies give him no preparation whatever in this most important respect; indeed, very often he never has a chance to find out anything about this subject, so vital in practice. Small and invisible as this contribution may be, it is yet an opus magnum. As a matter of fact, it is essential that they should be considered worthless, otherwise my patients might imagine themselves to be artists, and the whole point of the exercise would be missed.

It is not a question of art at all-or rather, it should not be a question of art — but of something more and other than mere art, namely the living effect upon the patient himself.

The meaning of individual life, whose importance from the social standpoint is negligible, stands here at its highest, and for its sake the patient struggles to give form, however crude and childish, to the inexpressible. But the moment the patient begins to assimilate contents that were previously unconscious, its danger diminishes.

The dissociation of the personality, the anxious division of the day-time and night-time sides of the psyche, cease with progressive assimilation. But the unconscious is far more than that: it is the basis and precondition of all consciousness. It represents the unconscious functioning of the psyche in general.

It is psychic life before, during, and after consciousness. And inasmuch as the newborn child is presented with a ready-made, highly developed brain which owes its differentiation to the accretions of untold centuries of ancestral life, the unconscious psyche must consist of inherited instincts, functions, and forms that are peculiar to the ancestral psyche.

This collective heritage is by no means made up of inherited ideas, but rather of the possibilities of such ideas-in other words, of a priori categories of possible functioning.

Such an inheritance could be called instinct, using the word in its original sense. But it is not quite so simple. On the contrary, it is a most intricate web of what I have called archetypal conditions.

This implies the probability that a man will behave much as his ancestors behaved, right back to Methuselah. Thus the unconscious is seen as the collective predisposition to extreme conservatism, a guarantee, almost, that nothing new wi1l ever happen.

The unconscious thus possesses a natural affinity with the spiritual values of the Church, particularly in their dogmatic form, which owes its special character to centuries of theological controversy—absurd as this seemed in the eyes of later generations—and to the passionate efforts of many great men.

In former times this truth was projected upon the body, just as alchemy projected the unconscious psyche upon chemical substances. But it is altogether different when the microcosm is understood as the interior world whose inward nature is fleetingly glimpsed in the unconscious. When, therefore, I am treating practising Catholics, and am faced with the transference problem, I can, by virtue of my office as a doctor, step aside and lead the problem over to the Church.

But if I am treating a non-Catholic, that way out is debarred, and by virtue of my office as a doctor I cannot step aside, for there is as a rule nobody there, nothing towards which I could suitably lead the father-imago. I can, of course, get the patient to recognize with his reason that I am not the father. But by that very act I become the reasonable father and remain despite everything the father. Not only nature, but the patient too, abhors a vacuum. He has an instinctive horror of allowing the parental imagos and his childhood psyche to fall into nothingness, into a hopeless past that has no future.

His instinct tells him that, for the sake of his own wholeness, these things must be kept alive in one form or another. He knows that a complete withdrawal of the projection will be followed by an apparently endless isolation within the ego, which is all the more burdensome because he has so little love for it.

He found it unbearable enough before, and he is unlikely to bear it now simply out of sweet reasonableness. Therefore at this juncture the Catholic who has been freed from an excessively personal tie to his parents can return fairly easily to the mysteries of the Church, which he is now in a position to understand better and more deeply.

There are also Protestants who can discover in one of the newer variants of Protestantism a meaning which appeals to them, and so regain a genuine religious attitude. We cannot rate reason highly enough, but there are times when we must ask ourselves: do we really know enough about the destinies of individuals to entitle us to give good advice under all circumstances?

Certainly we must act according to our best convictions, but are we so sure that our convictions are for the best as regards the other person?

All beginnings are small. Therefore we must not mind doing tedious but conscientious work on obscure individuals, even though the goal towards which we strive seems unattainably far off. But one goal we can attain, and that is to develop and bring to maturity individual personalities.

I therefore consider it the prime task of psychotherapy today to pursue with singleness of purpose the goal of individual development. Nothing is less effective than an intellectual idea. But when an idea is a psychic fact that crops up in two such totally different fields as psychology and physics, apparently without historical connection, then we must give it our closest attention.

For ideas of this kind represent forces which are logically and morally unassailable; they are always stronger than man and his brain.

He fancies that he makes these ideas, but in reality they make him—and make him their unwitting mouthpiece. Instinct is not an isolated thing, nor can it be isolated in practice. It always brings in its train archetypal contents of a spiritual nature, which are at once its foundation and its limitation.

In other words, an instinct is always and inevitably coupled with something like a philosophy of life, however archaic, unclear, and hazy this may be. Instinct stimulates thought, and if a man does not think of his own free will, then you get compulsive thinking, for the two poles of the psyche, the physiological and the mental, are indissolubly connected.

For this reason instinct cannot be freed without freeing the mind, just as mind divorced from instinct is condemned to futility. To live in perpetual flight from ourselves is a bitter thing, and to live with ourselves demands a number of Christian virtues which we then have to apply to our own case, such as patience, love, faith, hope, and humility. But—does it make us happy when we have to apply these virtues to ourselves? Can we ever really endure ourselves? In our delusion-ridden world a truth is so precious that nobody wants to let it slip merely for the sake of a few so-called exceptions which refuse to toe the line.

And whoever doubts this truth is invariably looked on as a faithless reprobate, so that a note of fanaticism and intolerance everywhere creeps into the discussion. And yet each of us can carry the torch of knowledge but a part of the way, until another takes it from him. Conviction easily turns into self-defense and is seduced into rigidity, and this is inimical to life.

There would appear to be a sort of conscience in mankind which severely punishes everyone who does not somehow and at some time, at whatever cost to his virtuous pride, cease to defend and assert himself, and instead confess himself fallible and human.

Until he can do this, an impenetrable wall shuts him off from the vital feeling that he is a man among other men. Fantasy is the maternally creative side of the masculine mind. When all is said and done, we can never rise above fantasy. It is true that there are unprofitable, futile, morbid, and unsatisfying fantasies whose sterile nature is immediately recognized by every person endowed with common sense; but the faulty performance proves nothing against the normal performance.

All the works of man have their origin in creative imagination. What right, then, have we to disparage fantasy? In the normal course of things, fantasy does not easily go astray; it is too deep for that and too closely bound up with the tap-root of human and animal instinct. It has a surprising way of always coming out right in the end. It is of the greatest importance for the young person, who is still undated and has as yet achieved nothing, to shape his conscious ego as effectively as possible, that is, to educate his will.

Unless he is a positive genius he cannot, indeed he should not, believe in anything active within him that is not identical with his will. He must feel himself a man of will, and may safely depreciate everything else in him and deem it subject to his will, for without this illusion he could not succeed in adapting himself socially.

No man can converse with an animus for five minutes without becoming the victim of his own anima. It is a dialogue which, irrespective of its participants, is repeated millions and millions of times in all the languages of the world and always remains essentially the same.

When, as a psychotherapist, I set myself up as a medical authority over my patient and on that account claim to know something about his individuality, or to be able to make valid statements about it, I am only demonstrating my lack of criticism, for I am in no position to judge the whole of the personality before me.

If I wish to treat another individual psychologically at all, I must for better or worse give up all pretensions to superior knowledge, all authority and desire to influence.

They show up acutely when a human relationship brings them to the fore and when they are noticed by the other person as well as by oneself. Then and then only can they really be felt and their true nature recognized. An analyst can help his patient just so far as he himself has gone and not a step further. No psychotherapist should lack that natural reserve which prevents people from riding roughshod over mysteries they do not understand and trampling them flat. Natural science is not a science of words and ideas, but of facts.

I for my part only try not to give any false or misleading names. All these terms are simply names for the facts that alone carry weight. The names I give do not imply a philosophy, although I cannot prevent people from barking at these terminological phantoms as if they were metaphysical hypostases. The remarkable potency of unconscious contents always indicates a corresponding weakness in the conscious mind and its functions. It is as though the latter were threatened with impotence.

In serious cases it is the secret fear of going mad; in less serious, the fear of the unconscious—a fear which even the normal person exhibits in his resistance to psychological views and explanations. This resistance borders on the grotesque when it comes to scouting all psychological explanations of art, philosophy, and religion, as though the human psyche had, or should have, absolutely nothing to do with these things.

The doctor knows these well-defended zones from his consulting hours they are reminiscent of island fortresses from which the neurotic tries to ward off the octopus. The doctor is well aware that the patient needs an island and would be lost without it.

It serves as a refuge for his consciousness and as the last stronghold against the threatening embrace of the unconscious. But since no war was ever won on the defensive, one must, in order to terminate hostilities, open negotiations with the enemy and see what his terms really are.

Such is the intention of the doctor who volunteers to act as a mediator. He is far from wishing to disturb the somewhat precarious island idyll or pull down the fortifications. On the contrary, he is thankful that somewhere a firm foothold exists that does not first have to be fished up out of the chaos, always a desperately difficult task.

He knows that the island is a bit cramped and that life on it is pretty meagre and plagued with all sorts of imaginary wants because too much life has been left outside, and that as a result a terrifying monster is created, or rather is roused out of its slumbers. He also knows that this seemingly alarming animal stands in a secret compensatory relationship to the island and could supply everything that the island lacks.

Neither our modern medical training nor academic psychology and philosophy can equip the doctor with the necessary education, or with the means, to deal effectively and understandingly with the often very urgent demands of his psychotherapeutic practice. It therefore behoves us, unembarrassed by our shortcomings as amateurs of history, to go to school once more with the medical philosophers of a distant past, when body and soul had not yet been wrenched asunder into different faculties.

Although we are specialists par excellence, our specialized field, oddly enough, drives us to universalism and to the complete overcoming of the specialist attitude, if the totality of body and soul is not to be just a matter of words.

It is enough to drive one to despair that in practical psychology there are no universally valid recipes and rules. There are only individual cases with the most heterogeneous needs and demands—so heterogeneous that we can virtually never know in advance what course a given case will take, for which reason it is better for the doctor to abandon all preconceived opinions.

This does not mean that he should throw them overboard, but that in any given case he should use them merely as hypotheses for a possible explanation. The enormous variation among individuals and their neuroses has set before me the ideal of approaching each case with a minimum of prior assumptions.

The ideal would naturally be to have no assumptions at all. But this is impossible even if one exercises the most rigorous self-criticism, for one is oneself the consequences. Try as we may to have no assumptions and to use no ready-made methods, the assumption that I myself will determine my method as I am, so will I proceed.

The evolutionary stratification of the psyche is more clearly discernible in the dream than in the conscious mind. In the dream, the psyche speaks in images, and gives expression to instincts, which derive from the most primitive levels of nature. Therefore, through the assimilation of unconscious contents, the momentary life of consciousness can once more be brought into harmony with the law of nature from which it all too easily departs, and the patient can be led back to the natural law of his own being.

So long as I help the patient to discover the effective elements in his dreams, and so long as I try to get him to see the general meaning of his symbols, he is still, psychologically speaking, in a state of childhood.

For the time being he is dependent on his dreams and is always asking himself whether the next dream will give him new light or not. Moreover, he is dependent on my having ideas about his dreams and on my ability to increase his insight through my knowledge.

Learn from the suffering of the crucified God that one can also betray and crucify a God, namely the God of the old year.

If a God ceases being the way the zenith, he must fall secretly. The God becomes sick if he oversteps the height of the zenith. That is why the spirit of the depths took me when the spirit of this time had led me to the summit. Good and evil unite in the growth of the tree. In their divinity life and love stand opposed. Footnote Evil is one-half of the world, one of the two pans of the scale.

When my soul fell into the hands of evil, it was defenseless except for the weak fishing rod which it could use, again with its power, to pull the fish from the sea of emptiness. It [Stupidity] is what separates and isolates the mixed seeds of life, affording us thus with a clear view of good and evil, and of what is reasonable and what not. No one saves us from the evil of becoming, unless we choose to go through Hell.

If God is only good, everything is good…. The universal hero myth always refers to a powerful man or god-man who vanquishes evil in the form of dragons, serpents, monsters, demons, and so on, and who liberates his people from destruction and death.

The narration or ritual repetition of sacred texts and ceremonies, and the worship of such a figure with dances, music, hymns, prayers, and sacrifices, grip the audience with numinous emotions and exalt the individual to an identification with the hero.

He who wishes to take the Kingdom of Heaven by storm, to conquer and eradicate evil by force, is already in the hands of evil. Jung, Page Evil is that which obstructs meaningful vitality. It may show itself differently in each case.

That which is above by reason of its charity, suppresses that, which is below; then the lower craves what is above. We can only speak of the relativity of good and evil in individual cases. The categories of good and evil cannot be suspended; they are continually alive and cannot be attached to material things. The invasion of evil signifies that something previously good has turned into something harmful. What is rationally correct is too narrow a concept to grasp life in its totality and give it permanent expression.

It does not require much imagination to see what this involvement in the ways of the world means in the moral sense. The danger that faces us today is that the whole of reality will be replaced by words. This accounts for that terrible lack of instinct in modern man, particularly the city-dweller.

He lacks all contact with life and the breath of nature. The immunity of the nation depends entirely upon the existence of a leading minority immune to the evil and capable of combating the powerful suggestive effect. Good does not become better by being exaggerated, but worse, and a small evil becomes a big one through being disregarded and repressed.

The Shadow is very much a part of human nature, and it is only at night that no shadows exist. Page This libido is a force of nature, good and bad at once, or morally neutral. Nobody is immune to a nationwide evil unless he is unshakably convinced of the danger of his own character being tainted by the same evil.

The reality of evil and its incompatibility with good cleave the opposites asunder and lead inexorably to the crucifixion and suspension of everything that lives. Unconsciousness is the primal sin, evil itself, for the Logos. The world is still full of betes noires and scapegoats, just as it formerly teemed with witches and werewolves. Psychology does not know what good and evil are in themselves; it knows them only as judgments about relationships.

With a little self-criticism one can see through the shadow-so far as its nature is personal. But when it appears as an archetype, one encounters the same difficulties as with anima and animus.

In other words, it is quite within the bounds of possibility for a man to recognize the relative evil of his nature, but it is a rare and shattering experience for him to gaze into the face of absolute evil.

If it has been believe d hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc.

It is in the nature of political bodies always to see the evil in the opposite group, just as the individual has an ineradicable tendency to get rid of everything he does not know and does not want to know about himself by foisting it off on somebody else. It is a fact that cannot be denied: the wickedness of others becomes our own wickedness because it kindles something evil in our own hearts.

We need more understanding of human nature, because the only real danger that exists is man himself. We know nothing of man, far too little. His psyche should be studied because we are the origin of all coming evil. The reason for evil in the world is that people are not able to tell their stories. Jung but no citation yet found. It is a pleasure to receive the letter of a normally intelligent person in contrast to the evil flood of idiotic and malevolent insinuations I seemed to have released in the U.

I am only prejudiced against all forms of modern art. It is mostly morbid and evil on top [of that]. The goal which the alchemist sets himself, however, is not a direct redemption of the human being, nor is it a propitiation of the Deity nor a defence against evil. The principle of evil is just as autonomous and eternal as the principle of good. As God is the union, the reconciliation, of all the opposites, it is natural that both the good and evil principles should be in him potentially, should originate in him.

Mandalas are sometimes made with the express purpose of evil, to do people harm. If a God ceases being the way of life, he must fall secretly.

The God suffers when man does not accept his darkness. Consequently men must have a suffering God, so long as they suffer from evil. The God suffers because you continue to suffer from loving evil.

You do not suffer from evil because you recognize it, but because it affords you secret pleasure, and because you believe it promises the pleasure of an unknown opportunity. Because I wanted to give birth to my God, I also wanted evil. He who wants to create an eternal fullness will also create eternal emptiness.

You cannot undertake one without the other. But if you want to escape evil, you will create no God, everything that you do is tepid and gray.

I wanted my God for the sake of grace and disgrace. Hence I also want my evil. If my God were not overpowering, neither would be my evil. But I want my God to be powerful and beyond all measure happy and lustrous.

Only in this way do I love my God. And the luster of his beauty will also have me taste the very bottom of Hell. I do not doubt: I also want evil for the sake of my God.

I enter the unequal battle, since it is always unequal and without doubt a lost cause. How terrible and despairing would this battle be otherwise?

But precisely this is how it should and will be. There is nothing the emptiness can sacrifice, since it always suffers lack Only fullness can sacrifice, since it has fullness.

Emptiness cannot sacrifice its hunger for fullness, since it cannot deny its own essence. Therefore we also need evil. But I can sacrifice my will to evil, because I previously received fullness. All strength flows back to me again, since the evil one has destroyed the image I had of the formation of the God.

We must regenerate ourselves. But as the creation of a God is a creative act of highest love, the restoration of our human life signifies an act of the Below. This is a great and dark mystery. Man cannot accomplish this act solely by himself but is assisted by evil, which does it instead of man.

But man must recognize his complicity in the act of evil. He must bear witness to this recognition by eating from the bloody sacrificial flesh. This occurs for the salvation of the soul, which is the true mother of the divine child. For, if the unconscious is held to be nothing more than a receptacle for all the evil shadow-things in human nature, including deposits of primeval slime, we really do not see why we should linger longer than necessary on the edge of this swamp into which we once fell.

If it has been believed hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc.

In reality the orthodox Christian formula is not quite complete, because the dogmatic aspect of the evil principle is absent from the Trinity and leads a more or less awkward existence on its own as the devil.

All those things which have been neglected and rejected, even immoral things, even evil is needed for virtue cannot exist without evil, as light cannot exist without darkness. I must emphasize, however, that the grand plan on which the unconscious life of the psyche is constructed is so inaccessible to our understanding that we can never know what evil may not be necessary in order to produce good by enantiodromia, and what good may very possibly lead to evil.

I am strongly convinced that the evil principle prevailing in this world leads the unrecognized spiritual need into perdition if it is not counteracted either by real religious insight or by the protective wall of human community. The unconscious itself is neither tricky nor evil — it is Nature, both beautiful and terrible. The best way of dealing with the unconscious is the creative way. The problem that is central and closest to our hearts already contains the lurking danger of evil.

We must therefore beware of impetuous decisions and enthusiastic radical attitudes.

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Did He die the second death? Did He die for my sins — very common statement? This is what most tribes did when Lamblike patreon and yet Israel is an interesting tribe. For some reason they are able to hold on to their culture and religion. In the midst of captivity they find a way to preserve their values by writing stories that encapsulated who they were and what they believed about the world around them.

Each story was written, not as a history book, but a retelling of who they were, what they valued, vices to avoid, and deep wisdom of the ages passed down in beautiful mythopoetic pieces of common flood stories, battles won, and heroic feats. They were a group of immigrants learning to walk in a new awareness of life.

They did not see themselves as a conquering empire; they actually saw themselves as an innocent victim. They are a group of people who learn to embrace pain and struggle with the hope of new life from the struggle.

This cycle of captivity, death, wandering and resurrection is their story. This is why Israel saw themselves as the suffering servant Isaiah This chapter, within context, reveals how Israel understood that to be a peaceful tribe whose bend is toward restoration will not be an easy road. So for them they understood that death was simply part of life Lamblike patreon yet held on to the hope that new life would come from it.

They held onto the hope that they would someday leave Egypt, escape Babylon, rebuild their temple and live peacefully again. For them freedom was found in the story of Daniel. When Lamblike patreon can learn to be free in the midst of captivity they are free anywhere. This salvation theme is found in almost every story of Abraham, Isaac, Jacob, Joshua. The lesson Israel was learning was that once one finds freedom within they will carry that beautiful kingdom come reality anywhere they go.

Their very way of life is not preserved on scrolls and parchment but lived out daily and preserved within each of them. Jesus essentially echos what the ancients believed yet his people tended to forget. The road toward healing and repair would not be found in adopting the culture of war, violence and power. The path toward salvation, healing, Lamblike patreon the path of Israel is the path of suffering.

In order to be free you must learn be a servant. Real Shalom nothing missing and nothing broken is not lionlike but lamblike. And so to answer the question. Within the proper context, removed Lamblike patreon the Augustinian view of Original Sin an idea derived from Medieval Catholicism and far from Jewish—read more about this unBiblical view herethe death of Lamblike patreon was really the story if Israel played out once more reminding them the path toward healing does not come from the sword but the laying down of it.

When one understands this, then the cross is one of the most beautiful pictures of salvation the world has ever seen. With this original understanding the questions of a second death does Jesus need to die twice in order to satisfy an angry God bc Adam and Eve ate from the wrong fruit tree or did Jesus HAVE to die in order to get us to heaven are no longer relevant.

The deeper meaning of the narrative hums when we observe the common narrative of a tribal people learning to be free, fully alive and able to take back their power and freedom by learning to silently, humbly Lamblike patreon even their enemies. Your email address will Lamblike patreon be published.

Notify me of follow-up comments by Lamblike patreon. Notify me Lamblike patreon new posts by email. Hints and Guesses The Cross as Salvation? Submit a Comment Cancel reply Your email address will not be published. Search for:. Episode Arks, Hope and the Decisive Act.

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I, Pages At a later stage I get them to work out the interpretation as well. That which is above by reason of its charity, suppresses that, which is below; then the lower craves what is above. Lamblike patreon road toward healing and repair would not be found in adopting the culture of war, violence and power. Natural science is not a science of words and ideas, but Lamblike patreon facts.