Archive for April, 2009

布希亞論誘拐 05

April 30, 2009

布希亞論誘拐 05 Baudrillard on Seduction

Translated by Springhero 雄伯譯


This strength of the feminine is that of seduction.



One may catch a glimpse of another, parallel universe (the two never meet) with the decline of psychoanalysis and sexuality as strong structures, and their cleansing within a psy and molecular universe (that of their final liberation). A universe that can no longer be interpreted in terms of psychic or psychological relations, nor those of repression and the unconscious, but must be interpreted in the terms of play, challenges, duels, the strategy of appearances – that is, the terms of seduction. A universe that can no longer be interpreted in terms of structures and diacritical oppositions, but implies a seductive reversibility – a universe where the feminine is not what opposes the masculine, but what seduces the masculine.




In seduction the feminine is neither a marked nor an unmarked term. It does not mask the “autonomy” of desire, pleasure or the body, or of a speech or writing that it has supposedly lost(?). Nor does it lay claim to some truth of its own. It seduces. To be sure, one calls the sovereignty of seduction feminine by convention, the same convention that claims sexuality to be fundamentally masculine. But the important point is that this form of sovereignty has always existed – delineating, from a distance, the feminine as something that is nothing, that is never “produced,” is never where it is produced (and certainly cannot, therefore, be found in any “feminist” demand). And this not from the perspective of a psychic or biological bi-sexuality, but that of the trans-sexuality of seduction which the entire organization of sex tends to reject – as does psychoanalysis in accordance with the axiom that there is no other structure than that of sexuality (which renders it incapable, by definition, of speaking about anything else).




What does the women’s movement oppose to the phallocratic structure? Autonomy, difference, a specificity of desire and pleasure, a different relation to the female body, a speech, a writing but never seduction. They are ashamed of seduction, as implying an artificial presentation of the body, or a life of vassalage and prostitution. They do not understand that seduction represents mastery over the symbolic universe, while power
represents only mastery of the real universe. The sovereignty of seduction is incommensurable with the possession of political or sexual power.



布希亞論誘拐 04

April 29, 2009

布希亞論誘拐 04 Baudrillard on Seduction

Translated by Springhero 雄伯


Freud was right: there is but one sexuality, one libido – and it is masculine. Sexuality has a strong, discriminative structure centered on the phallus, castration, the Name-of-the Father, and repression. There is none other. There is no use dreaming of some non-phallic, unlocked, unmarked sexuality. There is no use seeking, from within this structure, to have the feminine pass through to the other side, or to cross terms. Either the structure remains the same, with the female being entirely absorbed by the male, or else it collapses, and there is no longer either female or male – the degree zero of the structure. This is very much what is happening today: erotic polyvalence, the infinite potentiality of desire, different connections, diffractions, libidinal intensities – all multiple variants of a liberatory alternative coming from the frontiers of a psychoanalysis free of Freud, or from the frontiers of desire free of psychoanalysis. Behind the effervescence of the paradigm of sex, everything is converging towards the non-differentiation of the structure and its
potential neutralization.


    佛洛依德説得沒錯:只有一個性愛,只有一個精力,那就是男性。性愛有一個強烈的,睥睨一切的結構,集中在陽具,去勢,父之名,及壓抑。沒有其它結構。夢想會有非陽具,不受鎖禁的,無名的性愛,是沒有用的。設法讓女性從這個結構之內通往到另一邊,或越過限制,是沒有用的。這個結構始終一樣,女性完全被男性所吸收,要不然它會崩坍,不再有女性或男性,成為結構的零度。這就是今天所發生的狀況:性愛多重化,慾望的無限潛力,不同結合,衍射,精力的旺盛,各種來自於跟佛洛依德無關的精神分析學邊境的釋放方式, 或來自於跟精神分析學無關的慾望的邊境。在各種性愛典範的沸騰背後,一切都匯集朝向結構的沒有差異及其潛力的中立。


The danger of the sexual revolution for the female is that she will be enclosed within a structure that condemns her to either discrimination when the structure is strong, or a derisory triumph within a weakened structure. The feminine, however, is, and has always been, somewhere else. That is the secret of its strength. Just as it is said that something lasts because its existence is not adequate to its essence, it must be said that the feminine seduces because it is never where it thinks it is, or where it thinks itself. The feminine is not found in the history of suffering and oppression imputed to it – women’s historical tribulations (though by guile it conceals itself therein). It suffers such servitude only when assigned to and repressed within this structure – to which the sexual revolution assigns and represses it all the more dramatically.




But by what aberrant complicity (complicit with what? if not, precisely, the male) would one have us believe that this is the female’s history? Repression is already here in full force, in the narrative of women’s sexual and political misery, to the exclusion of every other type of strength and sovereignty. There is an alternative to sex and to power, one that psychoanalysis cannot know because its axiomatics are sexual. And yes, this alternative is undoubtedly of the order of the feminine, understood outside the opposition masculine/feminine, that opposition being essentially masculine, sexual in intention, and incapable of being overturned without ceasing to exist.



布希亞論誘拐 03

April 28, 2009

布希亞論誘拐 03 Baudrillard on Seduction

Translated by Springhero 雄伯譯





Nothing is less certain today than sex, behind the liberation of its discourse. And nothing today is less certain than desire, behind the proliferation of its images.




In matters of sex, the proliferation is approaching total loss. Here lies the secret of the ever increasing production of sex and its signs, and the hyperrealism of sexual pleasure, particularly feminine pleasure. The principle of uncertainty has extended to sexual reason, as well as political and economic reason.




The state of sex’s liberation is also that of its indetermination. No more want, no more prohibitions, and no more limits: it is the loss of every referential principle. Economic reason is sustained only by penury; it is put into question with the realization of its objective, the abolition of the spectre of penury. Desire too is sustained only by want. When desire is entirely on the side of demand, when it is operationalized without

restrictions, it loses its imaginary and, therefore, its reality; it appears everywhere, but in generalized simulation. It is the ghost of desire that haunts the defunct reality of sex. Sex is everywhere, except in sexuality (Barthes).




In sexual mythology, the transition towards the feminine is contemporaneous with the passage from determination to general indetermination. The feminine is not substituted for the masculine as one sex for another, according to some structural inversion. It is substituted as the end of the determinate representation of sex, as the flotation of the law that regulates the difference between the sexes. The ascent of the feminine corresponds to both the apogee of sexual pleasure and a catastrophe relative to sex’s reality principle.

And so it is femininity that is gripping, in the present and fatal situation of sex’s hyperreality – as it was yesterday, but indirect contrast, in irony and seduction.



布希亞論誘拐 02

April 28, 2009

布希亞論誘拐 02  Baudrillard on Seduction

Translated by Springhero 雄伯譯


Seduction, however, never belongs to the order of nature, but that of artifice – never to the order of energy, but that of signs and rituals. This is why all the great systems of production and interpretation have not ceased to exclude seduction to its good fortune from their conceptual field. For seduction continues to haunt them from without, and from deep within its forsaken state, threatening them with collapse. It awaits the destruction of every godly order, including those of production and desire. Seduction continues to appear to all orthodoxies as malefice and artifice, a black magic for the deviation of all truths, an exaltation of the malicious use of signs, a conspiracy of signs. Every discourse is threatened with this sudden reversibility, absorbed into its own signs without a trace of meaning. This is why all disciplines, which have as an axiom the coherence and finality of their discourse, must try to exorcize it. This is where seduction and femininity are confounded, indeed, confused . Masculinity has always been haunted by this sudden reversibility within the feminine. Seduction and femininity are ineluctable as the reverse side of sex, meaning and power.




Today the exorcism is more violent and systematic. We are entering the era of final solutions; for example, that of the sexual revolution, of the production and management of all liminal and subliminal pleasures, the micro-processing of desire, with the woman who produces herself as woman, and as sex, being the last avatar. Ending seduction.




Or else the triumph of a soft seduction, a white, diffuse feminization and eroticization of all relations in an enervated social universe.




Or else none of the above. For nothing can be greater than seduction itself, not even the order that destroys it.



榮格釋夢 09

April 28, 2009

榮格釋夢 09

The Psychology and Alchemy by C. G. Jung 心理學與煉金術

Translated by Springhero 雄伯


15. Dream:

   The dreamer’s mother is pouring water from basin into another. ( The dreamer only remembered in connection with vision 28 of the next series that this basin belonged to his sister..) This action is performed with great solemnity: it is of the highest significance for the outside world. Then the dreamer is rejected by his father.





   Once more we meet with the theme of “ exchange”: one thing is put in the place of another. The “ father” has been dealt with: now begins the action of the “ mother.” Just as the father represents collective consciousness, the traditional spirit, so the mother stands for the collective unconscious, the source of the water of life. The unconscious has altered the locus of the life forces, thus indicating a change of attitude. The dreamer’s subsequent recollection enables us to see who is now the source of life: it is the “ sister.” The mother is superior to the son, but the sister is his equal. Thus the deposition of the intellect frees the dreamer from the domination of the unconscious and hence from his infantile attitude. Although the sister is a remnant of the past, we know definitely from later dreams that she was the carrier of the anima-image. We may therefore assume that the transferring of the water of life to the sister really means that the mother has been replaced by the anima.




   The anima now becomes a life-giving factor, a psychic reality which conflicts strongly with the world of the father. Which of us could assert, without endangering his sanity, that he had accepted the guidance of the unconscious in the conduct of his life, assuming that anyone exists who could imagine what that would mean? Anyone who could imagine it at all would certainly have no difficulty in understanding what a monstrous affront such a volte face would offer to the traditional spirit, especially to the spirit that has put on the early garment of the Church. It was this subtle change of psychic standpoint that caused the old alchemists to resort to deliberate mystification, and that sponsored all kinds of heresies. Hence it is only logical for the father to reject the dreamer—it amounts to nothing less than excommunication. ( Be it noted that the dreamer is a Roman Catholic.) By acknowledging the reality of the psyche and making it a co-determining ethical factor in our lives, we offend against the spirit of convention which for centuries has regulated psychic life from outside by means of institutions as well as by reason. Not that unreasoning instinct rebels of itself against firmly established order; by the strict logic of its own inner laws it is itself of the firmest structure imaginable and, in addition, the creative foundation of all binding order. But just because this foundation is creative, all order which proceeds from it—even in its most “ divine” form—is a phase, a stepping-stone. Despite appearances to the contrary, the establishment of order and the dissolution of what has been established are at bottom beyond human control. The secret is that only that which can destroy itself is truly alive. It is well that these things are difficult to understand and thus enjoy a wholesome concealment, for weak heads are only too easily addled by them and thrown into confusion. From all these dangers dogma—whether ecclesiastical, philosophical, or scientific—offers effective protection, and, looked at from a social point of view, excommunication is a necessary and useful consequence.




   The water that the mother, the unconscious, pours into the basin belonging to the anima is an excellent symbol for the living power of the psychic. The old alchemists never tired of devising new and expressive synonyms for this water. They called it equa nostr, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunariae, and so on., by which they meant a living being not devoid of substance, as opposed to the rigid immaeriality of mind in the abstract. The expression succus lunaiae refers clearly enough to the noacturnal origin of the water, and aqua nostra, like merricurius vivus, to its earthliness. Acetum fontis is a powerful corrosive water that dissolves all created things and at the same time leads to the most durable of all products, the mysterious lapis.


   母親作為無意識,將水傾倒入屬於阿尼瑪的水盆,對於心靈的生命力是很好的象徵。對於水,以前的煉金術師從不厭倦於設計新鮮而生動的同義詞。他們稱之為 aqua nostra, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunarae, 等等。他們的意思是具有實質的生命力的存在,相對於抽象心靈的純粹虛無縹緲。Succus lunariae 這個詞語很清楚提到水的夜間起源,而aqua nostra mercurius vivus 一樣都提到塵土世間。Acetum  fontis 是一種強烈的腐蝕的水,溶解所有的被創造物,同時導致各個被創造物的存活,真是神秘的魔法石。


  These analogies may seem very far-fetched. But let me refer the reader to dreams 13 and 14 in the next section, where the water symbolism is taken up again. The importance of the action “ for the outside world,” noted by the dreamer himself, points to the collective significance of the dream, as also does the fact—which had a far-reaching influence on the conscious attitude of the dreamer—that he is “ rejected by the father.”




   The saying “ extra ecclesiam nulla salus”—outside the Church there is no salvation—rests on the knowledge that an institution is a safe, practical highway with a visible or definable goal, and that no paths and no goals can be found outside it. We must not underestimate the devastating effect of getting lost in the chaos, even if we know that it is the sine qua non of any regeneration of the spirit and the personality.








布希亞論誘拐 01

April 26, 2009

布希亞論誘拐 01

Baudrillard on Seduction

Translated by Springhero


A fixed destiny weighs on seduction. For religion seduction was a strategy of the devil, whether in the guise of witchcraft or love. It is always the seduction of evil – or of the world. It is the very artifice of the world. Its malediction has been un-changed in ethics and philosophy, and today it is maintained in psychoanalysis and the ‘liberation of desire.’ Given the present-day promotion of sex, evil and perversion, along with the celebration of the off times programmatic resurrection of all that was once accursed, it might seem paradoxical that seduction has remained in the shadows – and even returned there to




The eighteenth century still spoke of seduction. It was, with valor and honor, a central preoccupation of the aristocratic spheres. The bourgeois Revolution put an end to this preoccupation (and the others, the later revolutions ended it irrevocably – every revolution, in its beginnings, seeks to end the seduction of appearances). The bourgeois era dedicated itself to nature and production, things quite foreign and even expressly fatal to seduction. And since sexuality arises, as Foucault notes, from a process of production (of discourse, speech or desire), it is not at all surprising that seduction has been all the more covered over. We live today in the promotion of nature, be it the good nature of the soul of yesteryear, or the good material nature of things, or even the psychic nature of desire. Nature pursues its realization through all the metamorphosis of the repressed, and through the liberation of all energies, be they psychic, social or material.



April 25, 2009







我問她為什麼認為美國黑人來非洲會感到失望。她搖搖頭笑著說:「因為他們來尋找真實 。」她說。 “Because they come here looking for the authentic,” she said.




最後,我不那麼在意我的女兒是不是真正的非洲人了,我更在意她真正的自己是什麼。 In the end, I’m less interested in a daughter who’s authentically African than one who is authentically herself.


我導讀時特別強調歐巴馬在此所用的真實,原文用的是the authentic,

authentically ,而不是real, really。然後引申到存在主義哲學家海德格的論真實on Authenticiy,謂人生的非真實或疏離inauthenticity or alienation ,我們必須要有所選擇之外,尚有第三個替代,那就是真實authenticity。為了說明選擇在人生及文化中所佔據的重要性,我又侃侃而談沙特的存在先於本質 Being precedes essence.「愛情或麵包,你若選擇愛情,則你生命的本質是具有浪漫情操。反之,你若選擇麵包,則你生命的本質是理性實際。決定你人生的意義是什麼,是在你抉擇的行動瞬間,而不是在你自戀的緬懷當中。」




榮格釋夢 08

April 24, 2009





  榮格釋夢 08

The Psychology and Alchemy by C.G. Jung 心理學與煉金術

Translated by Springhero 雄伯譯

 14. Dream

  The dreamer is in America looking for an employee with a pointed bard. They say that everybody has such an employee.





  America is the land of practical, straightforward thinking, uncontaminated by our European sophistication. The intellect would there be kept, very sensibly, as an employee. This naturally sounds like lese-majeste and might therefore be a serious matter. So it is consoling to know that everyone ( as is always the case in America) does the same. The “ man with a pointed bear” is our time-honored Mephisto whom Faust “ employed” and who was not permitted to triumph over him in the end, despite the fact that Faust had dared to descend into the dark chaos of the historical psyche and steep himself in the ever-changing, seamy side of life that rose up out of that bubbling cauldron.




  From subsequent questions it was discovered that the dreamer himself had recognized the figure of Mephistopheles in the “ man with the pointed beard.” Versatility of mind as well as the inventive gift and scientific leanings are attributes of the astrological Mercurius. Hence the man with the pointed beard represents the intellect, which is introduced by the dream as a real familiaris, an obliging if somewhat dangerous spirit. The intellect is thus degraded from the supreme position it once occupied and is put in the second rank, and at the same time branded as daemonic. Not that it had ever been anything but daemonic—only the dreamer had not noticed before how possessed he was by the intellect as the tacitly recognized supreme power. Now he has a chance to view this function, which till then had een the uncontested dominant of his psychic life, at somewhat closer quarters. Well might he exclaim with Faust: “ So that’s what was inside the poodle!” Mephistopheles is the diabolical aspect of every psychic function that has broken loose from the hierarchy of the total psyche and now enjoys independence and absolute power. But this aspect can be perceived only when the function becomes a separate entity and is objectivated or personified, as in this dream.




  Amusingly enough, the “ man with the pointed beard” also crops up in alchemical literature, in one of the “ Parabolae” contained in the “ Guldenen Tractat vom philosophischen Stein,” written in 1625, which Herbert Silberer has analyzed from a psychological point of view. Among the company of old white-bearded philosophers there is a young man with a black pointed beard. Silberer is uncertain whether he should assume this figure to be the devil.




  Mercurius as quicksilver is an eminently suitable symbol for the “ fluid,” i.e., mobile, intellect. Therefore in alchemy Mercurius is sometimes a “ spirit” and sometimes a “ water,” the so-called aqua permanens, which is none other than argentums vivum.






Dream 07 榮格釋夢

April 24, 2009

榮格釋夢 07

The Psychology and Alchemy by C.G. Jung 心理學與煉金術

Translated by Springhero 雄伯譯


13. Dream:

  The father calls out anxiously, “ That is the seventh!”




  During the walk over many ladders some event has evidently taken place which is spoken of as “ the seventh”. In the language of initiation, “ seven” stands for the highest stage of illumination and would therefore be the coveted goal of all desire. But to the conventional mind the solificatio is an outlandish, mystical idea bordering on madness. We assume that it was only in the dark ages of misty superstition that people thought in such a nonsensical fashion, but that the lucid and hygienic mentality of our own enlightened days has long since outgrown such nebulous notions, so much so, indeed, that this particular kind of “ illumination” is to be found nowadays only in a lunatic asylum. No wonder the father is cared and anxious, like a hen that has hatched out ducklings and is driven to despair by the aquatic proclivities of its young. If this interpretation—that the “ seventh” represents the highest stage of illumination—is correct, it would mean in principle that the process of integrating the personal unconscious was actually at an end. Thereafter the collective unconscious would begin to open up, which would suffice to explain the anxiety the father felt as the representative of the traditional spirit.




  Neverthelss the return to the dim twilight of the unconscious does not mean that we should entirely abandon the precious acquisition of our forefathers, namely the intellectual differentiation of consciousness. It is rather the intellectual differentiation of consciousness. It is rather a question of the man taking the place of the intellect –not the man whom the dreamer imagines himself to be, but someone far more rounded and complete. This would mean assimilating all sorts of things into the sphere of his personality which the dreamer still reject as disagreeable or even impossible. The father who calls out so anxiously, “ This is the seventh!” is a psychic component of the dreamer himself, and the anxiety is therefore his own. So the interpretation must bear in mind the possibility that the “ seventh” means not only a sort of culmination but something rather ominous as well. We come across this theme, for instance, in the fairytale of Tom Thumb and the Ogre. Tom Thumb is the youngest of seven brothers. His dwarflike stature and his cunning are harmless enough, yet he is the one who leads his brothers to the ogre’s lair, thus proving his own dangerous double nature as a bringer of good and bad luck; in other words, he is also the ogre himself. Since olden times “ the seven” have represented the seven gods of the planets; they form what the Pyramid inscriptions call a paut neteru, a “ company of gods.” Although a company is described as “ nine,” it often proves to be not nine at all but ten, and sometimes even more. Thus Maspero tells us that the first and last numbers f the series can be added to , or doubled, without injury to the number nine. Something of the sort happened to the classical age, when the gods were degraded to demons and retired partly to the distant stars and partly to the metals inside the earth. It then transpired that Hermes or Mercurius possessed a double nature, being a chthonic god of revelation and also the spirit of quicksilver, for which reason he was represented as a hermaphrodite. As the planet Mercury, he is nearest to the sun, hence he is pre-eminently related to gold. But, as quicksilver, he dissolves the gold and extinguishes its sunlike brilliance. All through the Middle Ages he was the object of much puzzled speculation on the part of the naural philosophers; sometimes he was a ministering and helpful spirit, and sometimes the fugitive slave or stage, as elusive, deceptive, teasing gobbling who drove the alchemists to despair and had many of his attributes in common with devil. For instance he is dragon, lion, eagle, raven, to mention only the most important of them. In the alchemical hierarchy of gods Mercurius comes lowest as prima material and highest as lapis philosophorum. The spiritus mercurialis is the alchemists’ guide, and their tempter; he is their good luck and their ruin. His dual nature enables him to be not only the seventh but also the eighth—the eighteen on Olympus “ whom nobody thought of” .




  It may seem odd to the reader that anything as remote as medieval alchemy should have relevance here. But the “ black art” is not nearly so remote as we think; for as an educated man the dreamer must have read Faust, and Faust is an alchemical drama from beginning to end, although the educated man of today has only the haziest notion of this. Our conscious mind is far from understanding everything, but the unconscious always keep an eye on the “ age-old, sacred things,” however strange they may be, and reminds us of them at a suitable opportunity. No doubt Faust affected our dreamer much as Goethe was affected when, as a young man in his Leipzig days, he stuidied Theophrastus Paracelsus with Fraulein von Klettenberg. It was then, as we certainly may assume, that the mysterious equivalence of seven and eight sank deep into his soul, without his conscious mind ever unraveling the mystery. The following dream will show that this reminder of Faust is not out of place.



榮格釋夢 06

April 23, 2009

榮格釋夢 06

Psychology and Alchemy by C.G. Jung

Translated by Springhero


10. Visual Impression

  The unknown woman stands in the land of sheep and points the way.


第十夢: 視覺印象



  The Anima, having already anticipated the solificatio, now appears as the psychopomp, the one who shows the way. The way begins in the children’s land, i.e., at a time when the historical psyche, the collective unconscious. The separation is indeed inevitable, but it leads to such an alienation from that dim psyche of the dawn of mankind that a loss of instinct ensues. The result is instinctual atrophy and hence of disorientation in everyday human situation. But it also follows from the separation that the “ children’s land” will remain definitely infantile and become a perpetual source of childish inclinations and impulses. These intrusions are naturally most unwelcome to the conscious mind, and it consistently represses them for that reason. But the very consistency of the repression only serves to bring about a still greater alienation from the fountainhead, thus increasing the lack of instinct until it becomes lack of soul. As a result, the conscious mind is either completely swamped by childishness or else constantly obliged to defend itself in vain against the inundation, by means of a cynical affectation of old age or embittered resignation. We must therefore realize that despite its undeniable successes the rational attitude of present-day consciousness is, in many human respects, childishly un-adapted and hostile to life. Life has grown desiccated and cramped, crying out for the rediscovery of the fountainhead. But the fountainhead can only be found if the conscious mind will suffer itself to be led back to the “ children’s land,” there to receive guidance from the unconscious as before. To remain a child too long is childish, but it is just as childish to move away and then assume that childhood no longer exists because we do not see it. But if we return to the “ children’s land” we succumb to the fear of becoming childish, because we do not understand that everything of psychic origin has a double face. One face looks forward, the other back. It is ambivalent and therefore symbolic, like all living reality.




  We stand on a peak of consciousness, believing in a childish way that the path leads upward to yet higher peaks beyond. That is the chimerical rainbow bridge. In order to reach the next peak we must first go down into the land where the paths begin to divide.




11. Dream:

  A voice says, “ But you are still a child.”




   The dream forces the dreamer to admit that even a highly differentiated consciousness has not by any means finished with childish things, and that a return to the world of childhood is necessary.




12. Dream:

   A dangerous walk with Father and Mother, up and down many ladders.





   A childish consciousness is always tied to father and mother, and is never by itself. Return to childhood is always the return to father and mother, to the whole burden of the psychic non-ego as represented by the parents, with its long and momentous history. Regression spells disintegration into our historical and hereditary determinants, and it is only with the greatest effort that we can free ourselves from their embrace. Our psychic pre-history is in truth the spirit of gravity, which needs steps and ladders because, unlike the disembodied airy intellect, it cannot fly at will. Disintegration into the jumble of historical determinants is like losing one’s way, where even what is right seems an alarming mistake.




  As hinted above, the steps and ladders theme points to the process of psychic transformation, with all its ups and downs. We find a classic example of this in Zosimos’ ascent and descent of the fifteen steps of light and darkness.





It is of course impossible to free oneself from one’s childhood without devoting a great deal of work to it, as Freud’s researches have long since shown. Nor can it be achieved through intellectual knowledge only: what is alone effective is a remembering that is also a re-experiencing. The swift passage of the years and the overwhelming inrush of the newly discovered world leave a mass of material behind that is never dealt with. We do not shake this off; we merely remove ourselves from it. So that when, in later years, we return to the memories of childhood we find bits of our personality still alive, which cling round us and suffuse us with the feeling of earlier times. Being still in their childhood state, these fragments are very powerful in their effect.t They can lose their infantile aspect and be corrected only when they are reunited with adult consciousness. This “ personal unconscious “ must always be dealt with first, that is, made conscious, otherwise the gateway to the collective unconscious cannot be opened. The journey with father and mother up and down many ladders represents the making conscious of infantile contents that have not yet been integrated.