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Updated: May 17, 2025
Just as in the previous myth the hero by introversion gets three marvelous drops, so in the Finnish epic Kalevala, Wäinämöinen learns three magic words in the belly of a monster, his dead ancestor Antero Wipunen. The gigantic size of the body of the being that here and in other myths represents the mother, has an infantile root. The introverting person, as we know, becomes a child.
The person egotistically entering into introversion can preserve his happiness only by a firm self-enclosure before the ever threatening destruction; the mystic is free.
I should note that I have limited myself to the briefest exposition; in a further working out of the analysis the two expositions can be much more closely identified with the motives of the story. Secondly, the question presents itself more particularly how can two so antithetic meanings as the psychoanalytic and the anagogic exist side by side. Part III. Section I. Introversion And Regeneration.
I would recall that alchemy, too, has the symbol of the snake or the dragon, and used in a way that reënforces the preceding conception. It is there connected with the symbols of introversion and appears as “poisonous.” The anxiety serpent is the “guardian of the threshold” of the occultists; it is the treasure guarding dragon of the myth.
A gradual mental introversion grew upon me as physical weakness increased. The grand and massive scenery which, on the upward journey, had aroused every enthusiastic impulse of my nature, was now tame and spiritless. My thoughts were turned in upon myself upon the dreadful fate which apparently lay just before me and the possible happiness of the existence beyond.
I believe that Shakespeare intended to impersonate in Hamlet not a mere metaphysical entity, but a man of flesh and blood: yet it is certainly curious how prophetically typical the character is of that introversion of mind which is so constant a phenomenon of these latter days, of that over-consciousness which wastes itself in analyzing the motives of action instead of acting.
This fact coincides in large part with the previously mentioned tendency toward comfort, which is unwilling to forego childhood and a mother’s careful hands. Introversion is an excellent road to lazy phantasying in the regressive direction. Among psychopathologists Jung especially has of late strongly insisted upon the dangerous rôle of indolence.
Staudenmaier, who has experimented on himself magically to a great extent and has set down his experiences recently in the interesting book, “Die Magie als experimentelle Naturwissenschaft,” thinks he has observed that through the exercise that he carries on, and which produces an intense introversion, psychophysical energies are set free that make him capable of greater efficiency.
Yet this marked speculative tendency seemed not in the slightest degree to affect her practical activities. Her mysticism and realism ran in close parallel lines without interfering with each other. With strong rationalistic tendencies from education and conviction, she found herself in spiritual accord with the pious introversion of Thomas a Kempis and Madame Guion.
A. Introversion And Intro-Determination. The multiple interpretation of works of fantasy has become our problem, and the diametrical opposition of the psychoanalytic and the anagogic interpretation has particularly struck us. The question now apparently becomes more complicated if I show that the psychoanalytic interpretation contains an analogue that we must take into consideration.
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