For a few years, I read and engaged critically with C. G. Jung’s late work on the idea of synchronicities, and related work from other authors at the time. My focus was on methodology, argument analysis and conceptual inquiry (rather than empirical or historical research).
I have referred to the mirror theory of eros once or twice now, but I realize that my argument regarding that view is somewhat scattered around this blog. Here is a précis that should help keeping the main points in mind. When a person is infatuated, a cluster of psychological contents which are all related to the love object forms, called a phantasma. The phantasma must partly be understood in...
When I wrote about projection and the mirror of Narcissus last week, I realized there is a hidden connection between some of the topics I recently discussed: the neo-Platonic mirror theory of eros, and Jung's notion of spirit.
If the mirror in the Narcissus myth stands for a "projection" which is dangerous, and should be avoided on pain of suffering Narcissus’ fate, then what exactly is it about "projection" which makes it so risky?
Today’s notion of “narcissism” as self-love, i.e. a conscious exclusion of any other as love object would fit, strictly speaking, the ancient Narcissus not after, but before gazing into the mirror.
A while ago, I have posted some reflections on “the mirror of Narcissus”, a phrase that Tim Wu uses to characterize the Instagram culture of mass self-presentation in pictures. That phrase implies some kind of narcissism. But is that just a vague association with an old myth, or is there a deeper connection?
There is in human experience a perennial contrast between the external world and the inner world, the interior. With both worlds, we interact; and to some small extent we can influence and control them. But mostly, they’re wide-open ranges of the unknown: abundant, overpowering, and utterly “other” than ourselves.
It is well known that Jung felt some special affinity with the mediaeval world in general, and with alchemy in particular. He saw connections there with the core of the psychology of the individuum.
People are complex: every human being has a dark side — a demonic aspect — in addition to the more acceptable mask they display towards their social surroundings.
Jung says that synchronistic phenomena appear when an archetype of the collective unconscious is triggered (or ‘constellated’). He also points out that this usually goes along with projections. Interestingly, the mirror theory of eros arrives at a similar result.
When a person becomes infatuated, their soul is dominated by the phantasm that represents the loved one; the phantasm cannibalizes the entire psyche of the subject. In such a case, the unconscious image (the phantasm) acquires an astonishing power and autonomy.
Leif Frenzel is a writer and independent researcher. He has a background in philosophy, literature, music, and information technology.