Nederland in de jaren 60
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Le loriquet arc-en-ciel, ou loriquet de Swainson (Trichoglossus moluccanus) est une espèce d'oiseaux originaire de l'est de l'Australie (Queensland à Tasmanie).
Oiseau adaptable et très entreprenant, il a colonisé des milieux très différents (bois de plaine, forêts de montagne, boisements côtiers, jardins des villes, savanes arborisées, forêts-galeries), où il se nourrit de nectar, de pollen, de fruits, de baies, de graines, d'insectes et de larves. Il vit en couple ou en petites bandes bruyantes.
Il a une grande intelligence. C'est un oiseau extraverti et dynamique, un vrai petit clown sur deux pattes, prêt à toutes les acrobaties pour attirer votre attention. Il peut prononcer plusieurs mots de façon relativement claire.
Le loriquet arc-en-ciel, ou loriquet de Swainson (Trichoglossus moluccanus) est une espèce d'oiseaux originaire de l'est de l'Australie (Queensland à Tasmanie).
Oiseau adaptable et très entreprenant, il a colonisé des milieux très différents (bois de plaine, forêts de montagne, boisements côtiers, jardins des villes, savanes arborisées, forêts-galeries), où il se nourrit de nectar, de pollen, de fruits, de baies, de graines, d'insectes et de larves. Il vit en couple ou en petites bandes bruyantes.
Il a une grande intelligence. C'est un oiseau extraverti et dynamique, un vrai petit clown sur deux pattes, prêt à toutes les acrobaties pour attirer votre attention. Il peut prononcer plusieurs mots de façon relativement claire.
Le lori rouge est un oiseau extraverti et joyeux. Les Lories rouges sont très bruyants, ils bavardent, crient toute la journée.
Cette espèce est endémique à la province des Moluques du Nord en Indonésie où elle est présente sur les îles de Morotai, Rau.
Merci beaucoup à tous pour votre gentil commentaire et vos favoris très appréciés - bien cordialement ! au plaisir !
Thank you very much to all for your kind comment and your very appreciated favorites - well cordially - au plaisir -
Herzlichen Dank an alle für Ihren freundlichen Kommentar und Ihre beliebten Favoriten - herzlich! zum Vergnügen !
Het GlazenHuis te Lommel profileert zich als Vlaams Centrum voor Hedendaagse Glaskunst. Toch engageert het GlazenHuis zich veel verder dan deze ondertitel laat vermoeden. Het is een dynamisch centrum dat glas wil promoten in al zijn facetten en zich toespitst op alle verschijnings- en gebruiksvormen: Glas in het dagdagelijkse gebruik, glas in design, glas doorheen de geschiedenis, glas in de toekomst, glas binnen de hedendaagse kunst. Vooral dit laatste ‘glas als artistiek medium’ een plaats geven binnen de hedendaagse kunst is één van onze voornaamste doelstellingen.
Het GlazenHuis laat zien dat glas kan zijn wat het wil zijn: object of schilderij, brons of edelsteen, kunst of design, uniek of alledaags, kleurrijk of onzichtbaar.
ARCHITECTUUR
Een glazen kegel met een hoogte van 30 meter torent op bijna doorzichtige wijze uit boven het stadscentrum van Lommel. ’s Avonds is de verlichte kegel een lichtbaken in de avondlucht. Een 6 meter hoge glazen doos en een ondergrondse verdieping herbergen rond de kegel expositieruimtes op drie niveaus. De expositieruimte op de benedenverdieping en op het gelijkvloers staan in direct contact met het glasatelier.
Met het GlazenHuis concipieerde architect Philippe Samyn een stevig statement: een gebouw met een extraverte persoonlijkheid, een gebouw waarin ruimtelijke beleving, de kunst en haar productie in symbiose met elkaar leven en een onlosmakelijk geheel vormen.
From YourShot Collection -- our cat, Buddy, is quite the extravert and a celebrity within our neighborhood. He's a cat of many talents including stalking deer, napping, and playing the piano. He likes watching NatGeo Wild and even wrote his own story, with a little help from his human companions.
Back to from our shoot with Olha.
Olha's shoot was somehow different, different than others.
Usualy we keep the same level with the model until the end of the shoot.
On Olha, it started bad and it got worse as time went by. For the first time, I felt like I was about to give up a shooting in the middle.
Then, the USB card got full.
We had to go somewhere else to buy a new card.
There the whole mood of the shoot, her mood, our broken communication magically changed. Changed on positive way.
Later , the agency told me that, Olga had some problems with the other models.
Then I understood why that moody changes happenned with her.
Because I Sometimes feel the same way.
and that was the reason why she could give that nice dramatic mood so good.
I am also an intravert and a depressed person ( except the times in shooting - 'ın shootings I fully became a happy extravert person) , and so it was partly a contrast: a bad and a good communication in the same shooting.
These two extraverts seemed genuinely keen to show off as soon as they noticed me walking along the path that lead beneath their tree. Much in love too.
A veces pienso… esas cosas que piensa la gente cuando está un poco loca ;-) y entre tantas cosas como buscarle cara a los coches, buscar osos de nieve y formas entre las nubes… también pienso en la personalidad de las flores… a mi por ejemplo me gusta mucho la margarita, son lo más de lo más; son divertidas, extravertidas, alegres, siempre simpáticas y sonrientes… uhm? Y a ti cual te gusta?
I must tell you this before we move on to matters which have occurred in the village recently.🏡🏡🏡
Just before the lockdown a gentleman knocked at the door to which Horace answered dressed in his butlers outfit (come on what’s strange about this, you would not want to see Horace in the buff) this gentleman asked Horace if he would like to make a donation towards a new community swimming pool being built in a neighbouring parish, so Horace scuttled off and returned with a glass of water.🚰💧🏊♂️🏊♀️
Where were we, yes as has been reported previously, our village is known for its community spirit, some residents have more spirit than others, it just depends on the size of their drinks cabinet.🍷🍷🍷
Though a small village there are many organisations within it, such as, the runner bean growing society, the ladies exhibition drinking team, and of course the newly formed botty coughing club who were going out on tour in 2020, so the lockdown has come as a bit of a blow to them.🍺🍷🍺💨💨💨
However, one of the newer organisations is the bee keeping club who’s Honorary Secretary is Tizzy Talskiddy a founder member of the exhibition drinking team, so as you can imagine, alcohol runs in her veins.🐝🐝🐝
Tizzy felt in these times of lockdown that of a Saturday evening, using the miracles of technology such as Skype, the bee keeping club could hold an on line yard of ale drinking competition (this could get messy)📡⌨️💻
Most members of the bee keeping club are quite extravert so it will come as no surprise they keep quite a few gallons of beer tucked away at home for a rainy day, so they had plenty of ammunition in order to participate in this event.😜🍺🍺🍺
You may be asking, what would be used for the yard glass, as luck would have it Nancy Nancarrow (of Reliant Robin fame) just happens to do a bit of glass blowing on the side and in recognition of the bee keeping club being set up, she made every member a yard glass and engraved their name into it.🚙🍹🍸
I can hear you all saying who would go first for timing purposes etc, well Agnes Penrose (Walter’s wife) had thought of this and had arranged for Horace’s dog Nipper to load up his wheelbarrow with tins of beer and deliver a can and place on each club members driveway.🐶
What the competitors had not realised was that Agnes had vigorously shaken one of the cans, everyone was asked to open their tins together on Skype, you guessed it whoever got sprayed in beer had to go first. 💦💦💦💦💦
You must all try this one night with your family and friends on line, it really is good fun and gets everyone revved up for the evening in these abnormal times.
“Mrs P have you put extra washing powder on the shopping list”.😂😂😂
I will leave you with this thought, Horace wants to do his bit in order to protect the ozone layer. He has decided to stop using spray on deodorant, and bought himself one of the old fashion deodorant sticks. He read the instructions which said “remove cap and push up bottom”.🙈
Thank you so much for looking at my photographs, the comments and banter you leave are so appreciated. Take care and have a lovely weekend.
🍺🍺🍺🍷🍷🍷🐎🐷💃😎😂😂😂
I have a new YouTube video of last years art.....8 minutes (not all of course). How I spent New Years day!
(4)
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Using the Nikon Nikkor AF-P 18-55mm f/3.5-5.6 G VR DX lens.
Photo taken at Randfontein in South Africa.
I Shoot Raw.
Feel free to criticize or just comment.
Het GlazenHuis te Lommel profileert zich als Vlaams Centrum voor Hedendaagse Glaskunst. Toch engageert het GlazenHuis zich veel verder dan deze ondertitel laat vermoeden. Het is een dynamisch centrum dat glas wil promoten in al zijn facetten en zich toespitst op alle verschijnings- en gebruiksvormen: Glas in het dagdagelijkse gebruik, glas in design, glas doorheen de geschiedenis, glas in de toekomst, glas binnen de hedendaagse kunst. Vooral dit laatste ‘glas als artistiek medium’ een plaats geven binnen de hedendaagse kunst is één van onze voornaamste doelstellingen.
Het GlazenHuis laat zien dat glas kan zijn wat het wil zijn: object of schilderij, brons of edelsteen, kunst of design, uniek of alledaags, kleurrijk of onzichtbaar.
The House of Glass in Lommel itself as Flemish Centre for Contemporary Glass Art. Yet commits the Glass House itself beyond this subtitle suggests. It is a dynamic center that is to promote glass in all its aspects and focuses on all forms of appearance and use: Glass in everyday use, glass design, glass throughout history, glass in the future, glass in contemporary art. The latter 'glass as an artistic medium "give a place in contemporary art is one of our main goals.
The Glass House shows that glass can be what it wants to be: object or painting, bronze or stone, art or design, unique or commonplace, colorful or invisible.
ARCHITECTUUR
Een glazen kegel met een hoogte van 30 meter torent op bijna doorzichtige wijze uit boven het stadscentrum van Lommel. ’s Avonds is de verlichte kegel een lichtbaken in de avondlucht. Een 6 meter hoge glazen doos en een ondergrondse verdieping herbergen rond de kegel expositieruimtes op drie niveaus. De expositieruimte op de benedenverdieping en op het gelijkvloers staan in direct contact met het glasatelier.
Met het GlazenHuis concipieerde architect Philippe Samyn een stevig statement: een gebouw met een extraverte persoonlijkheid, een gebouw waarin ruimtelijke beleving, de kunst en haar productie in symbiose met elkaar leven en een onlosmakelijk geheel vormen.
Approximate Myers-Briggs Type: ESFP ‘Performer’ (Extraverted, Senser, Feeler, Perceivier)
Tamahra is a Bo-Matoran who served in the Overguard Scouts, a branch of Yerinn’s Matoran-conscripted military. She has always possessed an invigorated passion for her position that has never left her since her first day in the job, which thoroughly amused and perplexed her colleagues. Coupled with her unwavering aim with the Disk Launcher and her extensive knowledge in fieldcraft, she proved successful in missions that other Scouts would have dropped dead on halfway through.
After surviving through the late island-shattering explosion without suffering any grievous harm, Tamahra was quick to spring to aid whereever she could. After a couple of days, she grouped with Eyrain’s Company, befriending Toa Gretiyra and surprisingly the Warrior-Matoran Ohyan, and continued to serve by completing assignments unfailingly and ever-willingly.
MOCpages: www.mocpages.com/moc.php/410335
... mais il n'y a pas urgence!!!
Célèbre baie chantée par les poètes et les écrivains, destination du Grand Tour des XVIIIe et XIXe siècles, ville de tous les excès, et si attachante malgré ses innombrables contradictions...
Naples "aux mille couleurs" est un peu l'enfant terrible de l'Italie. Insolente et contrastée, à la fois solaire et obscure, extravertie et secrète, c'est la ville la plus vivante de la péninsule.
En premier plan, la Chartreuse de San Martino, à droite et les pieds dans l'eau il Maschio Agioino ou Castel Nuovo, forteresse qui domine la piazza Municipio... Et au fond, majestueux... le Vésuve couronné de neige...
"If you make people think they're thinking, they'll love you; but if you really make them think, they'll hate you."
– Don Marquis (1927).
"The capitalist class is represented by the Republican, Democratic, Populist and Prohibition parties, all of which stand for private ownership of the means of production, and the triumph of any one of which will mean continued wage-slavery to the working class."
– Eugene V. Debs, 'The Socialist Party and the Working Class' (1904).
"What I call natural philosophy isn’t new, for it has been practiced in various ways by such distinguished philosophers as Thales, Aristotle, Epicurus, Lucretius, Bacon, Locke, Hume, Mill, Peirce, Russell (after 1920), Dewey, Quine (after 1950), and Kuhn. There are also many contemporary philosophers making progress on problems concerning the nature of knowledge, reality and ethics, without succumbing to the dogmas of analytic philosophy. Philosophy needs to be extraverted, directing its attention to real world problems and relevant scientific findings, not introverted and concerned only with its own history and techniques."
– Paul Thagard, 'Eleven Dogmas of Analytic Philosophy' (2012).
Après de grosses hésitations sur la couleur, Prisme a enfin des yeux corrects! ^^
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Prisme est une peintre. D'allure extravertie et joyeuse elle cache doutes, peurs et fêlures sous ses airs déjantés. Elle aime faire danser ses pinceaux, valser avec les couleurs; l'inspiration est son seul maître. Qu'elle poursuit sans relâche, coûte que coûte, parfois même jusqu'à la folie...
I met "Billy-Bill from the Ville" while watching a game of chess in the park. Bill is extremely extraverted and charismatic. Like a true renaissance man, he's quite skilled at playing chess and checkers, he also ran track, played basketball, break dances, and has played tennis with Spike Lee, before "Do the Right Thing'.
Bill's friend from his neighborhood attended Marquette University, and eventually played NBA basketball for the Chicago Bulls in the early 80's.
Bill also shared that his ex-wife worked in the World Trade Center on 9/11, but she was working the night shift so she got out safely before the attacks.
It was inspiring to meet this guy, his energy and optimism definitely stand out. One important lesson he learned early in life is to "Keep the right people around you. If they don't support your goals and dreams, they're not real friends."
This is photo 3/100 for the 100 Strangers Project
I got tagged a while ago by Diana Debord to share 16 facts you may not know about me. Well okay then.
01. When I was in elementary school, I read a lot. Really a lot. Then for some reason, I stopped reading for about 6 years. I started going to the library again when I was an exchange student... and haven't been able to stop reading books, since.
02. I used to be a huge fan of Johnny Depp. His posters were covering my walls and I had a giganormous scrapbook devoted to him. Haaaa. I never was much for boybands etc.
03. I got my ears pierced when I was eleven years old. I kept having problems with them so I let them close. Then when I was maybe fourteen, I had them pierced again; it went fine this time around. I have 2 piercings in my left ear lobe, three in my right earlobe and one in my upper right ear.
04. Oh now this one is unexepected: I started puberty when I was seven. And no, it wasn't without consequences. But everything's fine now :D
05. I took about seven years of ballet.
06. I probably own around 200 books now. That's an estimate and doesn't include textbooks, photobooks or travelguides. I always want more haha.
07. My favourite food? A tie between Italian and Mexican. I love to cook either. I'm not a fan of Dutch 'cuisine' at all. I find the taste to be bland and a Dutch dish is boring to make.
08. My guilty pleasure is all reality tv involving fashion (Stylista, Top Model, etc). Yet I keep telling myself I hate fashion. But I kinda don't. So I'm conflicted. I also enjoy celebrity gossip.
09. The celebrity I admire and like most is Jennifer Garner. She seems like a wonderful mother and a down to earth person.
10. First thing I do when I wake up is hit snooze a few times. Then I go downstairs to fetch a cup of coffee. I need it to function.
11. I'm kind of a phone-phobe. The thought of ringing up anyone makes me incredibly nervous and I need to mentally prepare in order to get it done. I'm comfortable calling Wil and my mom though. Thing is, I'm not a shy person at all. I am extraverted and mingle easily, make friends easily, etc. Just not on the phone.
12. I miss receiving and sending real-life-mail. I love the internet and it's super easy, but it's less personal too.
13. I have the tendency to get really messy. This used to be fine with me, but since a few years I'm annoyed when there's even a little bit of clutter; re-organizing and cleaning up makes me feel good.
14. I've been a vegetarian for 16 years now. Last time I ate meat was on Boxing Day when I was 9. December 26th 1992. And while I think eating meat yes/no is everyone's own choice, I can't help but feel proud of myself for doing this.
15. Sunflower seeds. Love 'em.
16. The Starbucks mug in the picture is one of two bought in Sevilla. Wil and I own 12 Starbucks mugs now. I just really like the design to them, mostly.
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COPYRIGHT NOTICE
Copyright © Karin Elizabeth. All rights reserved. This photo is public only so you ("the public") may view it; it is not to be used as free stock. Use without written consent by the author (that would be me) is illegal and punishable by law; I will take action. This goes for blogging, as well. So, contact me beforehand if you are interested in using this image or any of my others (non-)commercially.
I will delete comments that contain either of the following: group awards, group invites, admin invites, other sparkly images or .gifs.
I block assholes.
Série " Signification des prénoms..."
NADIA :
Nadia est la version courte du slave Nadejda (Надежда) qui se traduit par espérance (une des trois vertus théologales). La version française est Nadine.
À noter que la signification arabe de Nadia ou Nâdiya est différente : « celle qui appelle » ou « généreuse »1.
Selon des croyances néerlandaises, Nadia peut aussi faire référence à "na de dag" qui veut dire après le jour.
Personnalité de Nadia
Nadia est de nature extravertie et généreuse, et tient à émettre ses avis personnels en toutes circonstances, quitte à se faire qualifier de fille exubérante. Cependant, dans certaines situations plus simples, Nadia ne se prive pas de ses besoins d’imagination, de rêveries qui mêlent parfois hypersensibilité, fragilité émotionnelle, voire dépendance.
Ce prénom Nadia s’associe également à une personne qui exhibe occasionnellement son esprit de sacrifice face à des situations qui le nécessitent. Idéaliste de nature, Nadia présente un phénomène d’équilibre nerveux, souvent fragilisé lorsque ses rêveries n’arrivent pas à s’adapter au quotidien.
Dès son enfance, Nadia montre ses qualités démonstratives, adorables et attachantes qui se manifestent parfois par un désir de faire plaisir à sa famille et à ses proches. Cependant, un petit désagrément ou une mésentente peut à tout moment la déséquilibrer, ce qui la pousse généralement à se replier sur elle-même ou dans ses rêveries. Ainsi, Nadia ambitionne d’établir son autonomie bien avant sa période de maturité.
Nadia désire mettre à l’épreuve ses valeurs humanitaires et altruistes. D’un naturel curieux, elle s’efforce de s’intéresser aux particularités des structures sociales, associatives, humaines, spirituelles et occultes.
Dans le domaine professionnel, Nadia se veut intolérante, presque fanatique. Toutefois, elle témoigne d’une grande ouverture d’esprit : il n’est pas rare qu’elle s’engage en toute bonne foi dans des projets associatifs qui nécessitent une collaboration étroite avec ses collègues. En général, Nadia se sent attirée par les métiers de coopération tels que la finance, les prestations de services et diverses occupations qu’elle juge propices pour promouvoir son sens des responsabilités envers sa famille, ses proches et son partenaire.
Par ailleurs, Nadia aime éduquer, diriger et souhaite préserver la première place dans ses domaines de prédilection. Douée d’une énergie et d’une volonté nettement supérieures à la moyenne, cette personne montre un fort intérêt dans toutes ses tâches, professionnelles comme personnelles. Cependant, pour réaliser celles-ci, Nadia a constamment besoin de liberté, d’indépendance et d’autonomie durant ses phases de maturité.
En amour, Nadia peut se considérer sentimentale et romantique. Pour elle, l’amour consiste à idéaliser l’être aimé, à le chérir pour le placer ensuite sur un piédestal. Toutefois, consciente du risque de déception et de désillusion que ce comportement engendre, Nadia espère pouvoir prendre en main ses affaires sentimentales, c’est-à-dire récupérer sa dignité aux yeux de son amant.
Féminine, Nadia assumera pleinement la maternité, sans pour autant négliger ses autres valeurs fondamentales : elle aura sans doute besoin d’entreprendre autre chose que le simple rôle d’une mère de famille. Sensible aux valeurs affectives qui restent primordiales à ses yeux, Nadia se montre assez peu matérialiste.
Disposant des atouts conférés par son prénom d’origine arabe et russe, Nadia peut espérer une réussite incontestable, particulièrement dans les voies sociales ou artistiques. Aux métiers collaboratifs (bénévolat entre autres) s’ajoutent l’enseignement, la psychologie, la sociologie, l’assistance sociale, la puériculture, les paramédicaux, le secrétariat, les professions de l’art et de la musique, l’astrologie, la religion, etc. Il est également possible que Nadia opte pour une voie professionnelle plus particulière, ou simplement pour le rôle d’une mère de famille attentionnée. Pour information, parmi les Nadia célèbres, on compte Nadia Boulanger (pianiste, organiste, chef d’orchestre et pédagogue française) et Nadia Anjuman (journaliste afghane).
Couleur de Nadia
Le bleu est la couleur généralement associée à Nadia. En principe, il évoque une pensée ou un état, et peut exprimer un comportement, une émotion, une sensation ou une vibration.
Pierre précieuse :
La pierre précieuse associée au prénom Nadia est le saphir. Il symbolise l’amour couvert d’attachement envers la nature et la société. Ainsi, Nadia démontre un esprit d’inclination à l’égard de ses proches et surtout de son amant.
Name: Vystr
Gender: Male
Species: Ko-Matoran
Equipment: 'Deep-Ice' Spear, Shield
Status: Alive
Approximate Myers-Briggs Type: ESTJ ’Guardian' (Extraverted, Senser, Thinker, Judger)
Very little is known of the Matoran called Vylstr. He did not originate from Yerinn like the majority of those trapped on the island - in fact, he actually set arrived by some means after 'The Shattering'.
Those that have encountered him have learned that he is vehemently searching for a single being, the one who 'must be brought to account'. What the lone Matoran hopes to accomplish when he finds him is anyone's guess.
Twelve a Year: January
To have someone understand your mind is a different kind of intimacy.
Started a group on Flickr for those who would like to join the "Twelve a Year" challenge.
If your personality color is orange you are warm, optimistic, extraverted and a little flamboyant, like this lovely flower here. Origin South Africa.
Thank you all for your kind comments, faves and group awards for this image!
All we need.
A rose, a wine, a bit of cheese?
HKD
Schlichtung a la Ganesha :-)
Er schlug ein Nachrichtenmagazin auf und sie eine spirituelle Zeitschrift. Die halbe Zugfahrt saßen sie sich schon auf diese Weise gegenüber und lasen die Artikel mit großem Interesse. Nach einer weiteren Viertelstunde blätterte sie immer schneller und ihr Blick wurde flüchtig und unkonzentriert. Sie gähnte und schaute aus dem Fenster. Das Paar war gut gekleidet, er etwas förmlicher und sie alternativ. Die schlanke Vierzigerin trug kein Makeup, die blonden Wimpern allerdings waren dunkel gefärbt.
Plötzlich schlug er sein Magazin zu und sagte: „Wir haben eine Maus im Haus.“
„Wie kommst du jetzt darauf?“
Mit ein Paar Sätzen schilderte er die Entdeckung von Mausekötteln in der Küche, dort, wo der gelbe Sack stehe. Es sei jetzt nicht so wichtig, sagte er und sei ihm nur gerade eingefallen, weil er einen Artikel über Hygiene gelesen habe.
„Ganeshas Reittier“, entgegnete die Frau. Sie habe gerade etwas über den hinduistischen Elefantengott Ganesha gelesen, und eine kleine Maus sei das Reittier. Ganesha könne sich klein machen, wie eine Maus. Er würde auf diese Weise quasi unsichtbar.
„Lass uns das Problem mit der Maus bitte weniger poetisch angehen. Hier geht es um Bakterien und Krankheiten.“
In einer geschickten Wendung fragte sie ihn, ob es nicht vielmehr um seine Angst vor Krankheiten gehe, worauf er sie bat, mit diesen unbegründeten Unterstellungen aufzuhören.
„Nur ein guter Ratschlag, damit du endlich einmal hinsiehst, wie übertrieben dein Reinlichkeitsfimmel geworden ist. Du warst früher nicht so. Du warst entspannter.“
„Mit Entspannung kann ich aber kein Geld verdienen. Es reicht, wenn du dich entspannst.“
„Das reicht mir aber nicht. Ich möchte, dass auch du dich entspannst. Ich möchte wieder etwas von dir haben, das heißt fühlen, dass du da bist.“
„Was hat das alles jetzt mit den Mausekötteln zu tun? Lenk nicht ab.“
„Was? Von Mausekötteln?“
„Genau das.“
„Also gut, sprechen wir über die Köttel. Was gedenkst du zu tun?“
Mit ein paar Sätzen wurde nun die Zuständigkeit diskutiert und man wurde sich darüber einig, dass jeder von ihnen geeignete Maßnahmen ergreift, und es sei dann wohl das Schicksal der Maus, ob sie in die Schnapp- oder in die Lebendfalle geht.
Für eine Minute herrschte Ruhe und der Mann wollte gerade wieder zu seinem Magazin greifen als die Frau sagte, dass sich am Thema Maus soeben seine Herzlosigkeit gezeigt habe.
„Herz? Naive Sentimentalität“, sagte er. „Wer soll dich beschützen? Kindliche Gemüter werden ausgenutzt...“
„Weil du ihnen deine Versicherungen verkaufst.“
„Geh hier jetzt nicht zu weit!“
„Warum verachtest du mich?“
„Was hast du da bloß wieder für einen Mist gelesen?“
„Hörst du, was du da sagst? Hast du es wirklich gehört?“
„Ich habe Mist gesagt, ich bin ja nicht blöd.“
„Und genau das ist die Verachtung.“
„Ok. Ich lehne gewisse Einstellungen ab. Ich kann nicht nachvollziehen, wozu diese spirituellen Konzepte gut sein sollen? Sitzen und nach Innen schauen? Als gebe es hier draußen nicht genug Probleme.“
„Du siehst nur einen Teil des Ganzen, dabei ist Innenschau nur ein Aspekt. Von da aus geht es wieder nach draußen und zwar in einer Verschmelzung von beidem. Zusammen sind wir eins. Ich weiß ja auch, dass ich deine Ansicht respektieren und integrieren lernen muss.“
„Ich respektiere deine Ansichten ja auch.“
„Akzeptieren und integrieren“, sagte sie. „Es fällt mir schwer, so zu handeln wie du.“
„Dann machen wir es doch einmal so“, sagte er. „Zur Übung stellst du einmal die Schnappfalle auf und ich die Lebendfalle.“
HKD
Digital art based on own photography and textures
HKD
The Ganesha Arbitration
He opened a news magazine and she a spiritual magazine. For half of their train journey, they sat across from each other like this and each read an article with great interest. After more than a quarter of an hour, she turned the pages faster and faster and began to skim without concentrating. She yawned and looked out of the window. The couple were well dressed; he more formally and she alternatively. The slender forty-year-old wore no makeup, though her blond eyelashes were darkly tinted.
Suddenly, he shut his magazine and said, “We have a mouse in our house.”
“What made you think of that, right now?”
He quickly described his discovery of mouse droppings in the kitchen where the recycling bag sat. It’s not so important right now, he said. He had just now thought of it because he had just read an article about hygiene.
“Ganesha’s mount,” replied the woman. She had just read something about the Hindu elephant god Ganesha in which he had ridden a small mouse. Ganesha could make himself small, like a mouse, becoming in this way virtually invisible.
“Please. Let’s approach the problem with the mouse a little less poetically. This is about bacteria and disease.”
With a clever twist, she asked him if it was not more about his fear of disease, at which point he asked her to stop making unfounded allegations.
"Just good advice so that you at least re-examine how extreme your obsession for cleanliness has become. You were not this way before. You were more relaxed. "
"In relaxing, I wouldn’t earn any money. It’s enough that you relax."
"That is not enough for me. I would like for you to relax. I would like something from you—simply put, to feel that you are present."
“But what does all of that have to do with the mouse droppings? Don’t change the subject.”
“What? From mouse droppings?”
“Exactly.”
"Okay. We'll talk about droppings. What do you propose to do?"
Briefly, they discussed their responsibilities, agreeing that each would take appropriate measures, as well as discussing whether the fate of the mouse would be a snap trap or a live trap.
Silence reigned for a moment and the man was about to turn back to his magazine when the woman said that the subject of the mouse had just demonstrated his heartlessness.
"Heart fullness? Naive sentimentality," he said. "Who would protect you? Childish minds can be exploited..."
"Because you sell them your insurance."
"Don’t! Now you’ve gone too far!"
"Why do you hold me in such contempt?"
"What kind of crap did you just read?"
"Do you hear what you're saying? Have you really listened to yourself?"
"I said ‘crap.’ I'm not stupid."
"And right there’s the contempt."
"Ok. I do not accept some sentiments. I cannot comprehend what these spiritual concepts are good for. Sit and gaze inward? As if there were not enough problems out here."
"You see only a part of a whole, of which introspection is only one aspect. From there, it returns outward, in fact, to a merging of both. Introvert, extravert. Together we are one. I also know that I respect your opinion and must learn to incorporate it."
"I respect your opinions, too."
"Accept and incorporate," she said. "It’s difficult for me to act like you."
"Then we'll do it this way," he said. "As an exercise, you set the snap trap, and I, the live trap."
HKD
Translated by Cougar Brenneman – Many thanks!
My name is Lauren Ann! I am proud to say I made it all the way to senior year at Saint Joseph Academy. I am eighteen years old. My personality is loud and crazy and I am huge extravert! My dog, Tucker, is my best friend and I love him dearly. I take him on walks and runs and play in the backyard frequently because of my love of nature. The fall season is my absolute favorite, and ironically that is when my birthday is. Everyone knows me as a huge sports lover, but little do most people know that I have an artistic side to me and am fairly decent at art. Since I am a huge outdoors person, most of my photos that I take are outside in nature. Furthermore, since I love being creative with my art projects, I like to make all of my photos very unique in the placement of things, color schemes, subjects, etc. I think imperfection is beauty, because I know that I myself am not perfect and I think everyone and thing should take pride in that. Therefore, I find every unique and creative photo to be perfect and strive for those qualities.
P.S. The paint on my hand and the specks on my face got there accidentally, exemplifying my artist statement. Haha
Psychoanalyst Carl Jung identified numerous archetypes - character models which help to shape our personalities and which we aspire to be more like. Test your personality and find out which of the main Jungian archetypes you match the closest with this archetype test. Choice your profile between the five figures?From left to right 1 "Walker, Texas Ranger" Borderline. Putting your legs above or even over your head can help with increasing your flexibility 2 Quest to Find the Gateway to Higher Consciousness 3 An androgynous person is ideal to date because he or she embodies the best characteristics of both genders. 4 Mindless Behavior is made up of four highly driven, fearless, and gifted animals pulsed by professionals from stomach digestive experience and powered by guts neurons 5 Hylic is the opposite of psychic In the gnostic belief system, hylics, also called somatics were the lowest order of the three types of human.
Egyptian images and symbols.
On the other side of this inked drawing are many images, most probably inspired by the hieroglyphs of ancient Egypt.* A mummy: who would represent Osiris (Egyptian god inventor of agriculture and religion).* A boat.* The image of Harpocrates (the Greek child god) sitting on a stool, his right hand in front of his lips.
* A cynocephalic (Greek mythical creature with a dog's head) who holds a paw in front of his lips (a bit like Harpocrates). In 2011, an ancient 1500-year-old amulet was discovered by a team of archaeologists led by Professor Ewdoksia Pepuci-Wladyka. The team conducted the excavations in an ancient agora (gathering places in the ancient world) located in Nea Paphos (South West Cyprus). Hughes was joking about the game of the professorships. They didn’t know individuation by Carl Gustav Jung. He lived from 26 July 1875 up until 6 June 1961. He was a Swiss psychiatrist, an influential thinker and the founder of analytical psychology. Jung is often considered the first modern psychologist to state that the human psyche is "by nature religious" and to explore it in depth. Though not the first to analyze dreams, he has become perhaps the most well known pioneer in the field of dream analysis. Although he was a theoretical psychologist and practicing clinician, much of his life's work was spent exploring other areas, including Eastern and Western philosophy, alchemy, astrology, sociology, as well as literature and the arts.
He considered the process of individuation necessary for a person to become whole. This is a psychological process of integrating the conscious with the unconscious while still maintaining conscious autonomy. Individuation was the central concept of analytical psychology. Many pioneering psychological concepts were originally proposed by Jung, including the Archetype, the Collective Unconscious, the Complex, and synchronicity. A popular psychometric instrument, the Myers-Briggs Type Indicator(TM), has been principally developed from Jung's theories. You can take a free Jung personality test or read about the Jung typology developed from Carl Jung's theories. Want to know how you deal with people, process information and make decisions? Are you an Extravert or Introvert psychological type? Take this free Jung personality test and find out what psychological type you are according to Jung types. The Jung personality test answers the following questions: What kind of personality do I have?
What are my Jung types? How will my psychological type fit certain kinds of jobs?
Fast and accurate Jung personality test
The Jung personality test measures your preferences for dealing with and relating to people, processing information, making decisions and organizing your life. Its results give you a good overview of your personality and behavior. You can then see how your Jung types match up with a potential employer's requirements.
The Jung typology is the result of the work of Carl Gustav Jung, an eminent Swiss psychiatrist who originated Jungian Psychology. This is one of the world's most established and well respected models on personality and behavior. Tests using the Jung typology model are widely used by organizations for assessment centers, team building, coaching and personal development.
Instructions for Jung personality test
The Jung personality test is made up of 60 choices. Choose the description that best describes you. You have to select one, even if neither seems to apply.
Important
Please answer all of the questions in order. Be honest and remember that no one else is going to see the results unless you choose to share them.
1. Would you prefer to read
a fictional story or poem
a news story
2. Do you find it more natural to remember
numbers and figures
faces and names
3. Do you more often tend to
think through what you will say before speaking
talk off the top of your head
4. Do you think that you tend to take things personally?
yes
no
5. If you're feeling stressed out, do you prefer to
spend time alone
blow off steam with friends
6. When deciding whether or not to purchase something, is the determining factor more often
how much you really need it
how much you really like it
7. In terms of promptness, are you usually
early
on time
late
it depends
8. Are you more prone to
speak without thinking and put 'your foot in your mouth'
miss an opportunity and later think "I should have said..."
9. Which term is more appealing to you?
clarity
harmony
10. Do you more frequently
act spontaneously
act deliberately, with a goal or plan in mind
11. If a decision is made which affects you, such as being made redundant, is it more important to you to know that
you are appreciated
you have been treated fairly
12. Do areas where you work tend to appear
organised
disorganised
13. Would you typically
rather do something than think about doing it
enjoy thinking about something almost as much or more than actually doing it
14. When communicating with others, are you more often
frank and direct with little or no prompting
frank and direct when prompted, or when necessary
15. Does it describe you better to say that you
don't like surprises
enjoy the excitement and spontaneity of surprises
16. Do you value more highly
logic and reason
compassion
17. Do you get more satisfaction from thinking about
your plans
your achievements
18. Do you
enjoy watching the news or reading the paper most days
have little interest in the news
19. When it comes to doing detailed, routine tasks, does it describe you better to say that you
avoid doing them
dislike doing them
don't mind doing them
enjoy doing them
20. In thinking about money, when it comes right down to it, do you believe that
money provides security
money is a means to enhancing your enjoyment of life
21. Do you find it more stimulating to
spend time in one-on-one interaction
interact with many at a large party
22. Are you better at
initiating and planning a project
following a project through to completion
23. When attending a party, do you usually
get tired and leave early
stay energetic and find yourself among the last to leave
24. Would people be more likely to describe you as
not fussy enough
too fussy
25. Are you more attracted to
Sciences
Humanities
26. When meeting someone new, do you tend to
initiate the conversation
wait for the other person to start talking
27. Are you more naturally
tuned into the details of your environment
unaware of the details of your environment
28. At work or when studying, do you feel that you are more effective and productive
when working alone
working with others in a team environment
29. When working on tasks, is it more important to you
to see immediate results for your efforts
to see future possibilities from your efforts
30. Is it more terrible to
wear your emotions on your sleeve
never cry in front of people
31. At meetings, or in other discussion groups, do you tend to
speak up often
hold back
32. When solving a problem, are you more likely to act according to
what your instincts dictate
what the known facts of the situation dictate
33. Do you more often
freely express your opinions
keep your opinions to yourself, unless you have a reason to express them
34. Are you
good at finding solutions to practical problems
impatient with practical concerns, which you tend to ignore
35. In general, do you believe that
everything should be kept in its assigned place
it's unnecessary to keep everything in its assigned place
36. Do you more often tend to
put the needs of others before your own
look after your own needs first
37. If you forgot to wear your watch one day, would you
feel rather displaced and lost
not notice too often that it's missing
you don't wear a watch
38. Are you valued more for your
practical outlook
new way of looking at things
39. Do you think of yourself as
easily approachable
more reserved than most people
40. When judging a person or situation, do you feel that it's better to
be impartial, fair and objective
consider any extenuating circumstances and base your judgement on the individual case
41. Do you think it's a worse fault to be
unable to deal with an issue and move on
unable to see all sides of an issue
42. Do you typically
know everything that's going on in your friends and family's lives
get behind on what's going on
43. When discussing an issue with a friend, is it more important to you
to reach an agreement on the issue
to have a thorough, logical discussion of the issue
44. When performing an important task, do you tend to
start early and finish with time to spare
procrastinate and finish just in time
45. Do you
have an excellent memory for details
remember general concepts, without retaining specific details
46. Are you more interested in
what is real
what is possible
47. When you've said something that hurt someone's feelings, are you
usually immediately aware of it
often unaware that there is a problem until later
48. At parties, do you tend to
spend time with people you know
meet and converse with many people, who you may or may not know
49. Are you more often prone to
make decisions too quickly
be indecisive
50. When making plans, do you prefer to
schedule things in advance
leave things unscheduled and make plans at the last minute
51. Is it a worse fault to
show too much warmth
not show enough warmth
52. Which of these two sayings do you find more interesting?
Seeing is believing
I think, therefore I am
53. Do you prefer to
concentrate on your current task
fantasise about the future
54. When it comes to daily tasks, do you tend to
have a system for getting things done which you generally follow
take things as they come
55. Is it more important to you
to get things done and move on
to leave your options open
56. If someone does something that bothers you, are you more likely to
tell them that it bothers you
not say anything
57. After making an important decision, are you more likely to
consider the case closed
revisit the decision again and again
58. If you receive criticism about something, are you more likely to
become upset and react emotionally
take the criticism pretty well and not react emotionally
59. Do you generally
take things at face value
read between the lines and look for underlying meaning
60. Do you think it's more important to understand
the theory behind the solution to a problem
the application of the steps which solve the problem.
Woman in Black
Duality
Introvert – extravert
B3 - ------ A3 Motivation
HKD
Wenn man dieses Bild ohne Projektionen und Beurteilung sehen kann:
Meine Erläuterung:
Die Motivationsenergie B3 bewirkt eine Tendenz des Rückzugs und der Einkehr.
Die Motivationsenergie A3 motiviert zu Offenheit und extravertiertem Verhalten.
HKD
All sunflowers in this area were in full bloom as yesterday pictures attests, except this one, which was still wrap in it's green cocoon. I like the contrast of the extravert full bloom and this shy one.
213/365
Série " Signification des prénoms"
Pierre est un prénom masculin. Il est issu du latin Petrus, traduction du mot grec πέτρος (petros) signifiant « pierre », servant lui-même de traduction approximative d'un mot Hébreu signifiant « rocher ».
Personnalité de Pierre:
Le caractère de Pierre est marqué par une certaine dualité : d'un côté il est empreint de sagesse, d'une certaine connaissance du monde et d'un autre côté il peut être imprévisible, très réactif. Peu influençable, Pierre est très équilibré malgré cette dualité qui le caractérise. Il sait être extraverti lorsqu'il s'ouvre au monde et a une réelle volonté de faire le bien et de communiquer, mais il peut aussi être introverti dans son univers bien ordonné. Pierre véhicule tout un système de valeurs, il en devient moralisateur pour son entourage. Pierre agit avec précision et efficacité car son intuition est très forte.
Pierre est très émotif si bien que son émotivité peut provoquer de véritables explosions tant dans le milieu familial que scolaire ou professionnel. Pierre possède un vrai sens de l'amitié qui peut atteindre ses limites lorsque ses amis se transforment en disciples. Très enclin aux remises en questions, Pierre peut donc très facilement s'opposer, mais toujours de façons intelligente avec une réelle volonté de mieux faire. Très affecté par les échecs, Pierre peut se montrer à cette occasion, très colérique.
Très curieux, tourné vers l'inconnu car avide de connaissances, Pierre veut tout connaître et à tout prix ; il possède par ailleurs une intelligence analytique, percevant tout en détail.
Pierre est très sensible à tous les événements affectifs, qu'ils soient bons ou mauvais, d'autant plus qu'il possède une réelle mémoire affective. Possessif plutôt par volonté de se rapprocher, d'aider, que par réel souci de posséder, Pierre aime défendre ceux qu'il considère comme plus faibles.
Pierre a besoin d'avoir une image très claire, très nette des choses puisque sa sensorialité est exigeante et sa sexualité puissante. Seules des raisons morales peuvent lui permettre de les dominer.
Abraxas or Abrasax (Gnostic, from Greek Αβραξας) From the Theosophical Glossary: "A mystical term used by the Gnostics to indicate the supreme entity of our cosmic hierarchy or its manifestation in the human being they called the Christos. Abraxas has the value of 365, based on numerical equivalents in the Greek alphabet. Since 365 represents the cycle of one revolution of our planet around the sun, they argued that Abraxas mystically contained the total number of families of entities making up a hierarchy. Illuminator, Abraxas, the streams of life and inspiration that govern their existence, Abraxas is therefore the supreme cosmic soul, Brahma, the Creator or Third Logos. The Basilidian Gnostics [see: Basilides] taught that from this supreme God was created noûs (mind). Abraxas was also identified with the Hebrew Adonai, the Egyptian Horus and the Hindu Prajapati. The Gnostic amulets known as the Abraxas gems described the god as a pantheos (all-god), with the head of a rooster, herald of the sun, representing foresight and vigilance; a human body clad in armor evoking a guardian power; legs in the form of sacred asps. In his right hand is a flail, emblem of authority; on his left arm, a shield decorated with a word of power. This pantheos invariably bears its proper name, IAO, and its epithets Abraxas and Sabaoth, and is often accompanied by invocations such as SEMES EILAM, the eternal sun (The Gnostics and Their Remnants 246), whom Blavatsky equates with the "central spiritual sun" of the Qabbalists (SD 2: 214). Although written in Greek characters, the words SEMES EILAM ABRASAX are probably of Semitic origin: shemesh sun; `olam secret, occult, hidden, eternity, world; Abrasax Abraxas. Therefore, in combination, the phrase can be rendered "the eternal sun Abraxax".
gnosticpublishing.org/apprendre/glossaire/glossaire-a/abr...
C. G. Jung possessed an intense and sympathetic interest in the early alternative Christian tradition now known as Gnosticism. Both in his published writings and in his private reminiscences one finds frequent and insightful comments about Gnostic tradition, although during much of Jung’s life the subject of Gnosticism was virtually unknown to all but a few scholars of religion.
One of the key documents bearing early testimony to Jung’s vital Gnostic interest was his finely designed book, Septem Sermones ad Mortuos—“Seven Sermons to the Dead.” Jung had the work privately printed in 1916 and over subsequent decades gave copies of it to a select number of friends and associates. With Jung’s approval, H. G. Baynes translated the text of the Sermons into English and this edition was privately printed in 1925. Again, Jung distributed the English edition only to persons whom he felt to be properly prepared for its message.
What remained generally unknown was that around 1917 Jung also transcribed a much-expanded version of the Septem Sermones into the third and final portion of his draft manuscript of Liber Novus, the section entitled “Scrutinies.” There the Sermons appear as the summary revelation of Liber Novus. Jung never publicly revealed the existence of this longer form of the Sermons, and until the publication in 2009 of Liber Novus: The Red Book this version of the Sermons remained entirely inaccessible.
Those who were fortunate enough to become acquainted with Septem Sermones ad Mortuos usually found it intriguing, but they were often somewhat puzzled by its contents. Authorship of the book was attributed not to Jung, but to a historical Gnostic teacher named Basilides. And its place of composition was stated to be “Alexandria, the city where East and West meet.” Over ensuing years, those who had read the book sometimes referred to it as Jung’s Gnostic revelation. But of course, during Jung’s life few people knew much about Gnosticism, nor understood what really made this little book “Gnostic.” Nonetheless, following the publication of Liber Novus, it has become evident that the Sermons are indeed the revelation of C. G. Jung’s Gnostic myth. The Sermons might even be seen as the heart of his New Book—The Red Book: Liber Novus.
Since Jung’s death in 1961, a great deal more information regarding Gnosticism has become available, and it has become a subject of wide popular and academic interest. A major impetus to this awakened attention was the publication in 1977 of the Nag Hammadi library of Gnostic scriptures, the most extensive collection of original writings of the ancient Gnostics discovered thus far. The Nag Hammadi texts have shed new light on many details of the Gnostic mythos that were previously obscure. They also help place Jung’s Gnostic tract into a broader context.
The Septem Sermones ad Mortuos has proved over past years to be a difficult book to categorize. Some writers have termed it a “cosmology,” but that remains an inadequate formulation. The document might perhaps more accurately be termed a “psycho-cosmology.” Since Gnostic scriptures typically approached their psycho-spiritual themes in the form of myths, one might propose that the Septem Sermones exemplify the contemporary formulation of a Gnostic myth. Though Jung's text is not identical with any pre-existing Gnostic myth, it is nonetheless related in form to many ancient Gnostic texts that have come to light over the last century.
The Gnostic themes in the Septem Sermones are further amplified by another document created by Jung during the period in which he recorded the Sermons. In early 1916 Jung constructed a detailed and artistically impressive image—or mandala—that diagrammatically represented many of the elements discussed subsequently in the Sermons. He titled it Systema Munditotius, “the system of the entire world.” Jung did not include this image among the many illustrations within his Red Book. Much later in life he did, however, allow it to be published—it appeared in a 1955 issue of the German periodical Du that was dedicated to the Eranos conferences (Jung did not, however, allow his name to be given explicitly as the image’s creator). The illustration was subsequently included as a full-page plate in C. G. Jung: Word and Image. The Systema Munditotius is now reproduced beautifully in The Red Book: Liber Novus, where it appears in Appendix A. The amplified text of the Sermons present in Liber Novus and the diagram of Systema Munditotius together provide a foundation for the following discussion.
Statements substantiating Jung’s affinity with Gnostic tradition run throughout his published writings. Jung held the view that during much of the history of Western culture the reality of the psyche and its role in the transformation of the human being had received scant recognition. In contrast, the Gnostics of old and their later covert progeny—which in Jung’s view included the alchemists and other alternative spiritual movements—affirmed the revelatory importance of the psyche. Jung plainly stated: “For the Gnostics—and this is their real secret—the psyche existed as a source of knowledge.” In response to the recurrent question of whether or not Jung was a Gnostic, one must reply: “Certainly he was, for ‘Gnostic’ means ‘knower,’ and by his own statements Jung was one who knew.” The visions, myths, and metaphors of the Gnostics confirmed Jung’s own experiences recorded in Liber Novus, and this circumstance created a bond that joined him with Gnostics of all ages and places.
Myth of the Demiurge
The myth of the demiurge originated with Plato. In his Timaeus, Plato postulated the existence of a creator deity or “demiurge” who fashioned the material universe. The term demiurge is derived from the Greek word meaning “craftsman.” Although a craftsman and fashioner, it must be understood that the demiurge was not identical with the monotheistic creator figure; the demiurge and the material from which the demiurge fashioned the universe were both secondary consequences of another primary factor. The demiurge is thus an intermediate architect, not a supreme source.
In ancient times, Plato was regarded as the paragon of all wisdom, and his model of a demiurge or cosmic fashioner was further elaborated and adapted within many subsequent schools of thought, including in the myths of the Gnostics. Gnostics envisioned the demiurge as a subordinate supernatural power that was not identical with the true, ultimate, and transcendent godhead. The presence of a myth about this demiurge became a signal characteristic of Gnostic systems. Taking note of the sometimes distasteful character and conduct of the Old Testament deity, Gnostics frequently identified the latter as the demiurge—a being that was not evil, but still of questionable moral stature and limited wisdom.
It has long been apparent to some students of Jung that in Answer to Job he characterized the divine tyrant who tormented Job as a classic Gnostic demiurge. This divinity, as described by Jung, was a being who lacked wisdom due to having lost or forgotten his feminine side—his Sophia (“wisdom”). Notwithstanding this and other evidence, some readers of Jung previously argued that his mythos in the Septem Sermones did not include the controversial Gnostic figure of the demiurge, and therefore it should not be properly called Gnostic. Publication of the Red Book: Liber Novus now makes it abundantly clear that the demiurge is present in Jung’s myth. Indeed, Answer to Job is unmistakably a reformulation of the Gnostic myth disclosed to Jung in Liber Novus and within the Septem Sermones.
Prior to the availability of the expanded version of the Sermons found in Liber Novus, the figure of Abraxas—as portrayed in the published 1916 edition of the Sermons—remained ambiguous. In my book, The Gnostic Jung and the Seven Sermons to the Dead, first published in 1982, I offered an initial commentary on the locus of Abraxas in Jung’s myth. With the long-sequestered text of Liber Novus finally available, I now wish to amend and expand those prior comments composed nearly four decades ago. Based on documentation in Liber Novus, the figure Jung identified as “Abraxas” has finally and indisputably been divulged as a classic Gnostic demiurge.
The mysterious being called “Abraxas” first appears in Septem Sermones in the latter part of the Second Sermon; passages describing him continue throughout the Third Sermon and into the Fourth Sermon. Initially, he is there characterized as “a god about whom you know nothing, because men have forgotten him.” This statement can certainly be taken to apply to an intermediate deity, as is ubiquitous in a large number of Gnostic scriptures.
For some two thousand years Western and Middle Eastern cultures have been dominated by the monotheistic god-image familiar to us today. Prior to the first several centuries of the current era, however, many Mediterranean cultures accommodated religions of a pluralistic nature wherein the image of an ultimate, impersonal divine reality coexisted with a number of lesser or intermediate deities. In such ancient pluralistic systems, the image of a materially powerful but morally and spiritually impaired demiurge often played an important role.
Scholars now widely affirm that the incipient Christian religion harbored various alternative forms; those movements in early Christianity that included a myth of the demiurge are usually categorized collectively as “Gnostic.” While the name Abraxas does occur in a few ancient Gnostic texts (where he is usually identified as a great archon), no evidence exists that the demiurge of classical Gnosticism was specifically called Abraxas. Jung’s assignation of the ancient name Abraxas to the demiurge was thus his own imaginative appropriation.
Abraxas and the Demiurge
So, was Abraxas the demiurge in Jung’s myth? Jung’s Black Book journal entry dated January 16, 1916, and reproduced as Appendix C in Liber Novus, removes all question about this issue: Abraxas was the demiurge in Jung’s myth. As Dr. Lance Owens has previously noted, this journal entry—written around the same time Jung sketched the Systema Munidtotius, and about two weeks before he scribed his initial journal version of the Septem Sermones—records the following words spoken to Jung by the Soul, who assumed the voice of the Gnostic Sophia. Her address to Jung is inarguably a rendition of the primal Gnostic myth of the demiurge, here named Abraxas:
You should worship only one God. The other Gods are unimportant. Abraxas is to be feared. Therefore it was a deliverance when he separated himself from me.
Note that the separation of the demiurge from Sophia—“when he separated himself from me”—is a key element of the classic Gnostic myth of Sophia and the Demiurge. She then exhorts,
You do not need to seek him. He will find you, just like Eros. He is the God of the cosmos, extremely powerful and fearful. He is the creative drive, he is form and formation, just as much as matter and force, therefore he is above all the light and dark Gods. He tears away souls and casts them into procreation. He is the creative and created. He is the God who always renews himself in days, in months, in years, in human life, in ages, in peoples, in the living, in heavenly bodies. He compels, he is unsparing. If you worship him, you increase his power over you. Thereby it becomes unbearable. You will have dreadful trouble getting clear of him. … So remember him, do not worship him, but also do not imagine that you can flee him since he is all around you. You must be in the middle of life, surrounded by death on all sides. Stretched out, like one crucified, you hang in him, the fearful, the overpowering.
This journal entry unambiguously identifies the figure of Abraxas, who a few weeks thereafter appeared in Jung’s initial journal version of the Sermons, as the demiurge of classical Gnostic mythology. The identification of Abraxas with the demiurge is further established in the draft manuscript of Liber Novus, where in several passages Jung substituted the term “ruler of this world” for the name “Abraxas” that was originally recorded in his Black Book journal.
At its beginning, Jung’s Gnostic theogony in the Sermons describes an ultimate, utterly transcendental source called the Pleroma, and then a number of intermediate deities, including God-the-Sun, the Devil, Eros, and The Tree of Life. In addition to these figures, the entire Third Sermon is devoted to introducing the demiurgic figure of Abraxas. In the Fourth Sermon Jung summarizes:
Immeasurable, like the host of stars, is the number of gods and devils. Every star is a god, and every space occupied by a star is a devil. And the emptiness of the whole is the Pleroma. The activity of the whole is Abraxas; only the unreal opposes him.
The version of the Sermons included in Liber Novus contains several crucially important additions to the original text that was printed in 1916. In this expanded 1917 manuscript version, Philemon is identified as the speaker presenting the Sermons to the dead (Basilides was the speaker of the Sermons in the printed version). The text incorporates questions that Jung asks Philemon about each sermon, along with Philemon’s answers. Philemon also adds extended homiletic commentary upon the content of his sermons. All of this additional material enriches and further explicates the meaning of the Sermons.
After the First Sermon, Jung’s initial question addressed to Philemon voices concern that the teachings in the Sermons might be regarded as “reprehensible heresy.” (This query bears the characteristic of a rhetorical question.) Philemon replies that the audience to whom the Sermons are addressed—“the dead”—are Christians whose now-abandoned faith long ago declared these teachings to be heresies. This commentary might be interpreted to further imply that a large number of people in our culture are now abandoning their traditional religion and are thus prepared to listen to ancient heresies, wherein they may find answers to their own portentous questions. Philemon’s statement is clear and to the point:
Why do I impart this teaching of the ancients? I teach in this way because their Christian faith once discarded and persecuted precisely this teaching. But they repudiated Christian belief and hence were rejected by that faith. They do not know this and therefore I must teach them…
Philemon’s words are eminently applicable to the problem of religion in contemporary Western culture. Religion in much of Europe has reached an unprecedented low point in its history, and allegiance to the Christian tradition in the U.S.A. appears to be diminishing. Jung frequently pointed out that the god image in a religion and culture is of crucial importance to the well-being of the collective psyche, and therefore also to the well-being of the individual. A major factor inducing the decline of the Christian religion in the West is unquestionably the disappointment people have come to feel with the traditional monotheistic god.
Prophecy of a New Age and a New God Image
Jung’s epochal Liber Novus is, in the consensus view of informed readers, a book of prophecy. On the initial folio of Liber Novus Jung presents an image of a complex landscape surmounted by a zodiac and showing forth the aeonial passage of the sun from the sign of Pisces into that of Aquarius. This image points forward to his title, The Way of What is to Come. The reader then encounters several prophetic quotations from the writings of the prophet Isaiah, and from the prologue to the Gospel of John. Jung’s Liber Novus thus sets the stage for disclosure of its new prophecy.
Throughout both Liber Primus and Liber Secundus of Liber Novus we find recurring references to the coming of the new age of Aquarius. In an impressive section that Jung titled “The Three Prophecies,” his Soul reveals to him three periods in the forthcoming age: War, Magic, and Religion. In commentary on this vision, Jung wrote,
These three mean the unleashing of chaos and its power, just as they also mean the binding of chaos. War is obvious and everybody sees it. Magic is dark and no one sees it. Religion is still to come, but it will become evident. … I felt the burden of the most terrible work of the times ahead. I saw where and how, but no word can grasp it, no will can conquer it. … But I saw it and my memory will not leave me alone.
Examining the numerous prophetic passages in Liber Novus, it becomes clear that at the heart of Jung’s experience there abides a vision of the formation of a new god image. But what indications did Jung give regarding the nature of this new god image and, moreover, how may contemporary persons facilitate the arising of a new god image in their own natures and in the new religion that is to come?
Liber Novus offers several statements that refer to the coming god image. The tone is set in the early part of Liber Primus; Jung there recounts several visions that he experienced which foretold of the time when “the great war broke out between the peoples of Europe.” He then declares,
Within us is the way, the truth, and the life. … The signposts have fallen, unblazed trails lie before us. Do not be greedy to gobble up the fruits of foreign fields. Do you not know that you yourselves are the fertile acre which bears everything that avails you?
It is clear from the beginning of Jung’s mysterious prophetic book that the future god image is none other than the divine essential Selfhood indwelling in the human soul. Here, again, we must turn to the expanded version of the Sermons for a clarifying commentary. At the conclusion of the First Sermon, Philemon instructs his audience to strive for what he calls their essences. He continues,
At bottom, therefore, there is only one striving, namely the striving for one's own essence. If you had this striving, you would not need to know anything about the Pleroma and its qualities, and yet you would attain the right goal by virtue of your own essence. Since, however, thought alienates us from our essence, I must teach you that knowledge with which you can bridle your thoughts.
Many Gnostic writings explicitly state that the essence of the human is the fragment of the ultimate reality residing at the center of its being. When it is possible for the human to gain access to this essence, all other religious or spiritual endeavors are redundant. It is largely the fault of the demiurge—or so Jung’s old friends, the Gnostics, believed—that this access is so fraught with difficulty. In the Sermons, Jung’s spirit mentor Philemon offers advice regarding the judicious way in which humans may free themselves from the yoke of the demiurge. Unlike some of the more radical Gnostics of old, Philemon advises us to neither flee from the demiurge Abraxas, nor to seek him. In one passage in the Sermons, Philemon says about Abraxas, “to resist him not is liberation.”
The Gnostic demiurge, by whatever name he may be called, is omnipresent in the outer world. While humans are in terrestrial embodiment they must both accept the demiurge’s presence, and equally endeavor to counterbalance his influence by contacting their own indwelling essence. This indwelling essence is described in the Seventh Sermon as the “solitary star” in the heavens. This statement is supplemented by the revelation Jung recorded in his Black Book journal on January 16, 1916, wherein his Soul admonished him:
You have in you the one God, the wonderfully beautiful and kind, the solitary, starlike, unmoving, he who is older and wiser than the father, he who has a safe hand, who leads you among all the darknesses and death scares of dreadful Abraxas. He gives joy and peace, since he is beyond death and beyond what is subject to change. He is no servant and no friend of Abraxas.
What then is the principal deficiency in the god of the old Aeon, the god who is to be overcome? Employing the nomenclature of the Sermons and other statements by Jung, we might say that the god of the monotheistic religions is a compound in which the ultimate god (called the Pleroma in the Septem Sermones) is unconsciously combined with the demiurge, named by Jung as Abraxas.
Based on the numerous paradoxical and even downright evil deeds and utterances of the Old Testament deity, and the fact that this deity was carried forward into orthodox Christianity, one is tempted to conclude (as Jung did in Answer to Job) that the Judeo-Christian god is at best a being who embodies both arrogance and unconsciousness. It seems quite impossible to believe that this god is both almighty and good—for his goodness would thus have to be combined with impotence, or alternatively, his omnipotence would be joined to his absence of goodness. A considerable portion of humanity has thus reached the point where it can no longer endure the unconscious tension embodied by a blind belief in an utterly enigmatic and derisory god image. This circumstance is causing an unprecedented upsurge of atheism and secularism in Western culture.
Throughout the twentieth century humanity has experienced a multitude of terrible events; these have undermined many people’s ability to have faith in a benevolent god. The medieval brutality of modern-day terrorists motivated by commitment to a monotheistic god has only reinforced the rejection of such traditional god images in secular society. Our age cries out for a new understanding of divinity, and a new god image. This was Jung’s prophesy in Liber Novus. As he also noted, this development may take centuries. Until a new god image constellates, we will pass through an epoch of chaos and violence.
When Christendom cast out the salvific myth of Gnosis in favor of an unimaginative literalism, it became spiritually impoverished. Our impoverishment has now reached its terminus. We await the formation of our new myth—a myth that rediscovers the primordial images and myth of Gnosis. As Jung declared,
I hope the reader will not be offended if my exposition sounds like a Gnostic myth. We are moving in those psychological regions where, as a matter of fact, Gnosis is rooted. The message of the Christian symbol is Gnosis, and the [response to it] by the unconscious is Gnosis in even higher degree. Myth is the primordial language natural to these psychic processes, and no intellectual formulation comes anywhere near the richness and expressiveness of mythical imagery. Such processes are concerned with the primordial images, and these are best and most succinctly reproduced by figurative language.
The Self, the Demiurge, and the New God Image
The issue of the coming god image has captured the attention of several of Jung's students in recent decades. Edward Edinger made perhaps the most complete statement concerning Jung’s declaration in his pioneering book, The New God-Image. As Edinger noted, Jung avowed an ancient and esoteric image of a deific consciousness dwelling in the soul. This affirmation is present in Liber Novus, and is restated in various ways throughout all of Jung’s subsequent writings. In Liber Novus Jung offered a startling prophecy: the long neglected indwelling god image would eventually become the orienting god image of the future. On the first page of Liber Novus he made it plain that this prediction was coordinated with the synchronous passing of the world from the astrological age of Pisces into that of Aquarius.
It is now evident that the essential foundation of Jung’s science and psychological language reposed in his long-concealed Liber Novus. A key revelation present within Liber Novus that later emerged as a core affirmation in his psychology—and as a spiritual and archetypal declaration—was the assertion of the presence within the human psyche of a central archetype, around which other archetypes constellate. He called this central principle or archetype the “Self.” In Psychology and Alchemy—published in 1944, and based on lectures given in 1935—Jung stated:
I have found myself obliged to give [this] archetype the psychological name of the “self”—a term on the one hand definite enough to convey the essence of human wholeness and on the other hand indefinite enough to express the indescribable and indeterminable nature of this wholeness. … Hence in its scientific usage the term “self” refers neither to Christ nor to the Buddha but to the totality of the figures that are its equivalent, and each of these figures is a symbol of the self. This mode of expression is an intellectual necessity in scientific psychology and in no sense denotes a transcendental prejudice. On the contrary … this objective attitude enables one man to decide in favour of the determinant Christ, another in favour of the Buddha, and so on.
While the existence of a divine image internal to the psyche, termed by Jung the “Self,” is widely accepted among followers of Jung, the opposing archetype of the demiurge is far less known. Jung claimed that at the heart of early Christianity there existed the insight of Gnosis; he himself had met this Gnosis in the experiences recorded in his Black Book journals, and thence in Liber Novus and in the Septem Sermones. An essential part of the archetypal mythos of Gnosis is the presence of a duality both inwardly in the soul, and outwardly in the cosmos. This duality is composed of a divine spark within the deepest recesses of the soul, and of an outer demiurgic power. Self and Demiurge stand in opposition.
This symbolic opposition is illustrated clearly in Jung’s 1916 mandala, Systema Munditotius. At the lowest point of the circular mandala, seated on the exterior circle, is a being with the lower body of a large serpent, surmounted by a light-colored torso, and topped by the golden head of a lion crowned with a ten-rayed golden halo. On the opposite pole of the mandala, at the apex of the design, we find a winged egg within which stands the figure of the child-god Phanes. The serpent-lion is described as abraxas dominus mundi (Abraxas, Lord of the World). This powerful demiurge dominates the lower creation, while the child-god Phanes above is about to attain to his full stature. The undifferentiated, primitive god-image is about to be replaced by the still developing child-god of promise.
The Systema Munditotius is further populated by images of archetypal beings that arrange themselves in pairs of opposites on the poles of the mandala. These include deus sol (god the sun) and deus luna satanus (god the moon, Satan). We also find paired a winged rodent identified as scientia (science), and a winged worm named ars (art). Despite the abundance of these symbolic images—many of which later appear as figures in the text of the Septem Sermones—the two principal focal points of the diagram are clearly Abraxas and Phanes.
A picture compensates for many words and Jung’s images here illuminate the nature and role of the archetypes depicted, particularly of the primordial demiurge Abraxas, and of Phanes, the new god-image awaiting birth. Of course, in conjunction with this image, the verbal descriptions of Abraxas in the Septem Sermones are also instructive:
Abraxas is the god whom it is difficult to know. His power is the very greatest, because man does not perceive it at all. He is magnificent even as the lion at the very moment when he strikes his prey down. His beauty is like the beauty of a spring morn.
To see him means blindness; To know him is sickness; To worship him is death; To fear him is wisdom; Not to resist him means liberation … Such is the terrible Abraxas … He is both the radiance and the dark shadow of man. He is deceitful reality.
As Jung noted in the Second Sermon, people know nothing about the demiurge because they have forgotten him. This forgetting was aided by the self-declared architects of the early Christian centuries: the heresiologist Church Fathers of orthodoxy. The very thought of a demiurge thereafter became a heretical abomination to orthodox Christendom. Jung’s insights recorded in the Liber Novus, and particularly in the Sermons, declared that in order to move toward greater wholeness we must look to the coming new god image. But to do this, we need also recognize the forgotten demiurge, the god whom Jung declared “difficult to know.”
Present-day humanity is gradually becoming aware of an inner psychic reality, a centering fact Jung identified as the salvific archetype of the Self. In Liber Novus he prophetically proclaimed that a new god image is developing in humanity—and perhaps a new god image has already awakened in some individuals of our age, as it did in Jung. This incipient aeonial development demands further conscious awareness and a conscious union of the opposites. Using the language of Liber Novus and the Systema Munditotius, we might proclaim that Phanes is now stirring and is about to break out of the egg. For this to happen, however, human beings must also consciously recognize the reality of his opposite entity, the demiurge Abraxas.
Western culture has suffered too long from a ruinous one-sidedness. A powerful element in this one-sided perspective is a militant unwillingness to acknowledge the effective reality of the demiurge. With singular symbolic insight, the ancient Gnostics noted how the human spirit is confined on earth by a prison constructed of perplexing opposites. A demiurgic reality has placed us behind these prison bars, which alternatingly assume form in the inexorable struggle of light and dark, good and evil, or wise and unwise components. Denying the reality of this fact merely continues our confinement.
Our extraverted immersion in the world, both in its natural and cultural aspects, perpetuates servitude to the forgotten Abraxas. His fiery, mesmerizing, and infinitely creative powers enthrall us. We worship the terrible Abraxas in the baleful political ideologies of our epoch. Ever increasingly, he holds us captive in the magically scintillating web of modern technology. Only an increase of psychological awareness, leading to the individuation of our psyches, offers a path to liberation from the domination of the internal complexes and external fascinations that are the essence of Abraxas. It is incumbent upon us to accept the reality of this archetypal force, for in the words of the Sermons, “to worship him is death; to fear him is wisdom, not to resist him means liberation.”
The time has come when we must incorporate Jung’s epochal insights into our lives. The teachings of Liber Novus must be met as a form of spiritual discipline. A few months before his death in 1960, Jung wrote to an acquaintance,
I was unable to make the people see what I am after. I am practically alone. There are a few who understand this and that, but almost nobody sees the whole... I have failed in my foremost task: to open people’s eyes to the fact that man has a soul and there is a buried treasure in the field and that our religion and philosophy are in a lamentable state.
Today, after the publication of his monumental spiritual classic, Liber Novus, we may be able to finally reply to Jung that he has not failed at all; that inspired now by his visionary message, we too are ready “to give birth to the ancient in a new time.” In some mysterious archetypal locale, the sage Dr. C. G. Jung awaits such a response to his great work.
gnosis.org/gnostic-jung/Abraxas-Jungs-Demiurge.html
Abraxas by Samael Aun Weor
Abraxasor Abrasax (Gnostic, from the Greek Αβραξας) From The Theosophical Glossary: "Mystical term used by the Gnostics to indicate the supreme entity of our cosmic hierarchy or its manifestation in the human being which they called the Christos. Abraxas has the value of 365, based on numerical equivalents of the Greek alphabet. Because 365 represents the cycle of one revolution of our planet around the sun, they held that in Abraxas were mystically contained the full number of families of entities composing a hierarchy. These entities received from their supreme illuminator, Abraxas, the streams of life and inspiration governing their existence. Thus in a sense Abraxas is the cosmic Oversoul, the creative or Third Logos, Brahma. The Basilidean Gnostics [see: Basilides] taught that from this supreme God was created nous (mind). Abraxas also was identified with the Hebrew 'Adonai, the Egyptian Horus, and the Hindu Prajapati. Gnostic amulets known as Abraxas gems depicted the god as a pantheos (all-god), with the head of a cock, herald of the sun, representing foresight and vigilance; a human body clothed in armor, suggestive of guardian power; legs in the form of sacred asps. In his right hand is a scourge, emblem of authority; on his left arm a shield emblazoned with a word of power. This pantheos is invariably inscribed with his proper name IAO and his epithets Abraxas and Sabaoth, and often accompanied with invocations such as SEMES EILAM, the eternal sun ( Gnostics and Their Remains 246), which Blavatsky equates with "the central spiritual sun" of the Qabbalists (SD 2:214). Though written in Greek characters, the words SEMES EILAM ABRASAX are probably Semitic in origin: shemesh sun; `olam secret, occult, hid, eternity, world; Abrasax Abraxas. Hence in combination the phrase may be rendered "the eternal sun Abraxax." "Remember, beloved devotee, the double tail of the serpent that forms the legs of the solar rooster of Abraxas. The entire process of the Great Work consists of releasing oneself from the enchanted rings of the tempting serpent..." - Samael Aun Weor, The Aquarian Message
Passion . Part of me just a Coolness. So in usual terms with limits on Overheating and calculation business. That is contrast, making it energy. Strong energy. What it makes me being me is how I deal this energy every one has. It is about boundaries too. I dont give away too much as most who read this don’t know me in personal life. Just some
Passion. It can be tender, intense, in the air.. Maybe it is about people together, just being together creates energy in both, it is for both a fine, relaxed energy and both can feel it for eachother. Then it is about people who love to be around with human, not necessary for lust and life. It can be out lust,sex just as man who spend good and hard times (f.e. school , military services) just having a drink and seems not to talk much or about small issues.For females such is not different really.
Passion starts in yourself. The love for yourself. Often translated to being perfect, life to the max, do what is never done before. Todays culture, especially amongst youth. Leading to energies belong to a generation. I spoke to a female, early 20’s large facial tattoos and other modifications making her very expressive (not to miss in public) where her nature was extreme introvert (shy is not the word here although she used it) and complete prudish. So you are into your body and expression and also are not into your body and introvert. To go short such is a contrast, energy but also a disbalance as she claimed it as two static “tags” on her self. Both however seemed to me more about influences of people , the social aspect often via school, social media, outgoing) and the inner being. Inner being is the ground, from what people can move, fly and love to return as it feels safe, even if it is hated before. Ground is not a popular aspect in todays social norms, dictated via media. It can refer to blöd und boden and it very contradiction on the big society issues related to war and refugeees. To love yourself is not egoism.. To love your self is not patriotic about love your country. It is about knowing who you are , where you belong. And what is safe. Ground is an important element. Just as Passion (fire). Indeed the Chinese with their elements were not that mad; just as the old Scandinavian or Greece refering to elements where fire and ground are always included. Love is not a contract, it is not a formula. .Even my sample here not. It is not about Sylvia, a very introvert shy person and also with very extravert looks And it is about her, just as it is about me. In the meaning I am very extravert too, with 204cm, 115 kg, a bold heat and eyes that feels as oceans for many. Love yourself is basically about what is inside; the bare version, not the parts that are influenced by experiences/other people. OR else said not about mirrors. It is about reflecting. Not on mirror on others. Reflecting means more to learn to recognize signals on body and mind and what they tell…. I dont like myself when put under pressure; as other peoples see a sharp talking fighter, really able to push the pressure away using body, words strong and never violence. It is admired. I hate it as it costs fucking freaking much energy
Passion is small. Since I found my house, where I life now, I truly felt I found a home that suits. For the first time I recognized this. So after years almost living on the bicycle I love to be at home.
The house is almost made for a wood heater.. Passion is to burn some wood,, feel the heat , love to be at a fine place called home. No matter if people are around or not. This paragraph is the crux. If I only wrote this, without previous words, It would turn in a dictate.Where I try to say it fits me, my inner world and I made a journey to come there. It does not really differ from stories of much other people. Where egoism as todays norm often is confused with being unique; no one is . Except the fellows that walked on the moon; and had a view on earth with ground beneath the feet. Word records, an absurd amount of money, a succes in business, winning oscars, grammy’s, or what ever, such is not unique; in terms of being yourself. Such can be done while hating it. Meaning it is done, where the inner person don’t want it. Why? How about money, status, and other “rational reasons” to life live, often in many luxury. Passion can be dancing alone, or with some one you don’t know where music made you feel lets do it, and things goes as they go..
Still vague. That is true. Passion is no universal formula. For me at the moment about putting wood in the heater. As I have this one since the morning.