{"id":152366,"date":"2024-03-05T15:34:05","date_gmt":"2024-03-05T20:34:05","guid":{"rendered":"https:\/\/effectsofanxiety.net\/archives\/152366"},"modified":"2024-03-05T15:34:05","modified_gmt":"2024-03-05T20:34:05","slug":"carl-jung-buddhism-on-the-unconscious","status":"publish","type":"post","link":"https:\/\/effectsofanxiety.net\/archives\/152366","title":{"rendered":"Carl Jung & Buddhism On The Unconscious"},"content":{"rendered":"
https:\/\/www.youtube.com\/watch?v=9yEEre8qOYo<\/div>The work of Swiss psychologist Carl Gustav Jung\u00a0 and the ancient teachings of Gautama Buddha seem\u00a0\u00a0 to belong to different worlds. They originate from\u00a0 completely different cultures, millennia apart,\u00a0\u00a0 and two opposite ends of the Earth. Yet something\u00a0 more fundamental than these differences unites\u00a0\u00a000:00:19<\/a>them. That is, the conviction that man\u2019s\u00a0 wellbeing is rooted in the mind and that to\u00a0\u00a0 understand the mind is the key task of maturity. This shared interest in the psyche led both Jung\u00a0\u00a0 and Buddhism down similar paths of investigation.\u00a0 Sometimes they reached similar conclusions,\u00a0\u00a000:00:39<\/a>sometimes they didn\u2019t. But both discovered there\u00a0 is much more to the mind than people realize. Both\u00a0\u00a0 arrived at what today we call the unconscious. In this video, we\u2019ll compare the Jungian and the\u00a0\u00a0 Buddhist concepts of the unconscious. But not\u00a0 in a dry, scholarly way. This video will be a\u00a0\u00a000:00:59<\/a>success if by the end you have gained some insight\u00a0 into your own mind. So, with this goal in mind,\u00a0\u00a0 let\u2019s jump right in. But before we get to the\u00a0 unconscious, let\u2019s start with consciousness.\u00a0 The Buddha\u2019s view of consciousness is\u00a0 quite different from what most westerners\u00a0\u00a000:01:19<\/a>are familiar with. To him, consciousness is a\u00a0 phenomenon that arises when sense organs and\u00a0\u00a0 sense objects come into contact. Now what does this mean?\u00a0 The sense organs are six. There are the five\u00a0 we know in the west: eyes, ears, tongue, skin,\u00a0\u00a000:01:37<\/a>and nose. But in Buddhism the mind counts as an\u00a0 additional (sixth) sense organ. The corresponding\u00a0\u00a0 sense objects are images, sounds, tastes,\u00a0 feelings (as in touch), smells \u2013 and thoughts.\u00a0 Observe how here a thought is not something\u00a0 the mind produces, but something that appears\u00a0\u00a000:01:58<\/a>to the mind. If we feel our thoughts are \u2018our\u00a0 thoughts\u2019, originating from our \u2018selves\u2019, this\u00a0\u00a0 is as unenlightened as thinking the sounds we hear\u00a0 originate in our ears. (Tinnitus aside.) Much of\u00a0\u00a0 the Buddhist practice of meditation is aimed at\u00a0 breaking our habit of identifying with thoughts.\u00a000:02:17<\/a>If you want to learn more about this, I suggest\u00a0 you check out my earlier video on the no-self.\u00a0 Anyway, you can think of sense organs\u00a0 as locks and of sense objects as keys.\u00a0\u00a0 When the right key goes into the right lock, the\u00a0 doors of perception open. Consciousness arises.\u00a000:02:36<\/a>This model is extraordinary\u00a0 for at least two reasons.\u00a0 First, it presents consciousness without\u00a0 any notion of a subject or a self. Buddhism\u00a0\u00a0 compares consciousness to fire. Fire is not an\u00a0 independent \u2018thing in itself\u2019. Fire depends on\u00a0\u00a000:02:53<\/a>fuel to burn. If there\u2019s no fuel, there can\u00a0 be no fire. In this same way, if there are no\u00a0\u00a0 appropriate sense objects and sense organs\u00a0 present, there can be no consciousness.\u00a0 Compare this model with all those wisdom\u00a0 traditions that view consciousness as a\u00a0\u00a000:03:09<\/a>primary essence. As some spiritual reality\u00a0 that exists independently of time and space.\u00a0\u00a0 Immediately you will see how controversial the\u00a0 Buddha\u2019s theory of mind was. And it still is.\u00a0 There\u2019s another profound\u00a0 implication of this model.\u00a000:03:24<\/a>Our six sense organs can each only match\u00a0 with one type of sense object. For example,\u00a0\u00a0 the eye cannot perceive smells, nor can our\u00a0 skin feel colors. But there is no reason to\u00a0\u00a0 assume that the six types of sense objects\u00a0 we perceive are the only ones that exist!\u00a000:03:42<\/a>For example, a bat doesn\u2019t have a sense organ\u00a0 for sight, a plant (probably) doesn\u2019t have\u00a0\u00a0 a sense organ for thoughts, and a mushroom\u00a0 likely doesn\u2019t have a sense organ for sounds.\u00a0 To each of these types of organism, the\u00a0 world appears in entirely different ways.\u00a000:03:59<\/a>This would mean that the world of our everyday\u00a0 experience is not objective in the least. It is\u00a0\u00a0 rather the product of what our bodies are able to\u00a0 perceive with their limited sets of sense organs.\u00a0\u00a0 A blind man walking through the Louvre would only\u00a0 see blackness. But this blackness is and remains\u00a0\u00a000:04:17<\/a>his reality. It is no less true than the reality\u00a0 of a sighted person enjoying the works of art.\u00a0 In this sense there is little difference\u00a0 between what we call \u2018the world\u2019 and what\u00a0\u00a0 our bodies are able to process and construct in\u00a0 our awareness. We can ever only experience the\u00a0\u00a000:04:34<\/a>limited representation of reality our bodies are\u00a0 able to generate. The Buddha goes so far as to say\u00a0\u00a0 our bodies are our world. He says: \u2018’In this fathom-long body,\u00a0\u00a0 with its perceptions and thoughts, I\u00a0 proclaim the world to be…\u2019 (A II 48)\u00a000:04:50<\/a>This obviously goes against the whole\u00a0 subject-object distinction we take\u00a0\u00a0 for granted in the West. Or as Lord Byron writes:\u00a0 \u2018Are not the mountains, waves, and skies, a\u00a0 part \/ Of me and of my soul, as I of them?\u2019\u00a000:05:04<\/a>The point here is that the universe of which we\u00a0 are a part has endowed us with limited resources\u00a0\u00a0 to perceive it, let alone understand it.\u00a0 Our clearest perception of the world can\u00a0\u00a0 ever only be a low-resolution representation\u00a0 of it. In effect, a new, private reality. What\u00a0\u00a000:05:24<\/a>would mountains, waves, and skies be if there\u00a0 was no consciousness to perceive them as such?\u00a0 The great presocratic philosopher Heraclitus\u00a0 had much to say about how our perception\u00a0\u00a0 creates our world. You can check out my\u00a0 video on him if you want to learn more.\u00a000:05:39<\/a>The illusory feeling that humans perceive an\u00a0 objective, external reality comes from the\u00a0\u00a0 circumstance that the only entities with which we\u00a0 can discuss reality are yet other humans. And we\u00a0\u00a0 all have the same hardware and software. If any\u00a0 among us get funny ideas about what reality is,\u00a0\u00a000:05:57<\/a>we put them away in asylums for the\u00a0 insane. But the only real argument\u00a0\u00a0 in favor of the sane versus the insane is that\u00a0 the former outnumber the latter. Reportedly. A\u00a0\u00a0 desperate argument if ever there was one. Anyway, here Jung would say okay\u2026 but\u2026\u00a000:06:16<\/a>Imagine a boy whose mother is cold and unloving.\u00a0 This boy grows up and every time he meets a woman,\u00a0\u00a0 he goes out of his way to please her. Or he\u00a0 takes the most innocent comment from her as\u00a0\u00a0 an offence aimed personally at him. So even after\u00a0 the grown man\u2019s mother is no longer present, the\u00a0\u00a000:06:35<\/a>sight of a woman triggers his childhood behavior. How can this be explained by the theory of sense\u00a0\u00a0 organs and sense objects? If the keys that\u00a0 once unlocked certain traumas are no longer\u00a0\u00a0 present, how do these traumas keep arising? The disciples of the Buddha too came across\u00a0\u00a000:06:52<\/a>this problem in their own way. It became most\u00a0 obvious for the Buddhist school of the Yog\u0101c\u0101ra,\u00a0\u00a0 which consisted of the most advanced\u00a0 meditators the world has ever known.\u00a0 The Yog\u0101c\u0101ra monks could enter such deep\u00a0 states of meditation that their stream of\u00a0\u00a000:07:08<\/a>consciousness would come to a halt and all\u00a0 mental afflictions would disappear. This\u00a0\u00a0 way they extinguished the three Buddhist\u00a0 fires of desire, hatred, and ignorance.\u00a0 The problem was, these states never lasted. As soon as they were out of meditation,\u00a0\u00a000:07:24<\/a>the monks discovered they were back to\u00a0 their ordinary, unenlightened selves.\u00a0 But how can desire, hatred, and ignorance reappear\u00a0 after they have been extinguished? And how can\u00a0\u00a0 one\u2019s stream consciousness reemerge in\u00a0 the first place once it has stopped?\u00a000:07:41<\/a>Or if we take dreaming as a Jungian\u00a0 example, how and where does our\u00a0\u00a0 consciousness return from when we awake? For both Jung and the Yog\u0101c\u0101ra Buddhists these\u00a0\u00a0 kinds of questions pointed in the same direction. Consciousness alone is not sufficient to account\u00a0\u00a000:07:58<\/a>for human experience. There must be some\u00a0 additional region of the mind which remains\u00a0\u00a0 active even when consciousness dissolves. This\u00a0 background region must be what connects and\u00a0\u00a0 keeps track of all our momentary experiences. The Buddhists called this background of the\u00a0\u00a000:08:15<\/a>mind the \u0101layavij\u00f1\u0101na, meaning\u00a0 store-house consciousness.\u00a0 Jung called it the unconscious.\u00a0 He described it like this:\u00a0 \u2018Everything of which I know, but of which I am\u00a0 not at the moment thinking;\u2026 everything perceived\u00a0\u00a000:08:29<\/a>by my senses, but not noted by my conscious mind;\u00a0 everything which, involuntarily and without paying\u00a0\u00a0 attention to it, I feel, think, remember, want to\u00a0 do; all the future things that are taking shape\u00a0\u00a0 in me and will sometime come to consciousness;\u00a0 all this is the content of the unconscious.\u2019\u00a000:08:49<\/a>For both Jung and the Yog\u0101c\u0101ra Buddhists, the\u00a0 unconscious is like what modern physicists\u00a0\u00a0 call dark matter. It is not something anyone\u00a0 can observe directly (otherwise it would be\u00a0\u00a0 conscious), but it must exist to account for\u00a0 the facts of reality. If this strikes you as\u00a0\u00a000:09:06<\/a>a desperate argument\u2026 you\u2019re right.\u00a0 Our best attempts to understand deep\u00a0\u00a0 reality can ever only be such: desperate. So what does the unconscious account for?\u00a0 Well, how about\u2026 you! A self can only exist\u00a0 because of the unconscious. Let me elaborate.\u00a000:09:26<\/a>Consciousness is momentary. Hear this [BEEP].\u00a0 Well, you were conscious of that sound for\u00a0\u00a0 a moment there, but now it\u2019s gone. Now only the\u00a0 memory of the sound remains and soon it too will\u00a0\u00a0 fade. This applies to all experiences you\u2019ve\u00a0 ever had. If you had only your consciousness,\u00a0\u00a000:09:44<\/a>there would be just a ceaseless stream\u00a0 of disconnected experiences without any\u00a0\u00a0 narrative that connects them. Your mind would be\u00a0 like a pot with the bottom taken out. No matter\u00a0\u00a0 how much experience is poured into it, it would\u00a0 remain empty of concepts like \u2018self\u2019 and \u2018world\u2019.\u00a000:10:00<\/a>This insight comes from the Yog\u0101c\u0101ra Buddhists.\u00a0 They understood the sense of being a separate\u00a0\u00a0 self is a story we tell ourselves based on a\u00a0 reservoir of experience we accumulate through\u00a0\u00a0 life. And where is this reservoir stored?\u00a0 Not in consciousness, that\u2019s for sure;\u00a0\u00a000:10:17<\/a>consciousness is the momentary contact of\u00a0 sense organs with sense objects. So, our past\u00a0\u00a0 experiences must be recorded in an \u0101layavij\u00f1\u0101na,\u00a0 an unconscious storehouse of the mind.\u00a0 So let\u2019s sum-up the Yog\u0101c\u0101ra model. Conscious experience occurs when any\u00a0\u00a000:10:36<\/a>of the six sense organs come in contact with their\u00a0 corresponding sense objects. These six streams of\u00a0\u00a0 experience are stitched together into one coherent\u00a0 picture of the world through a seventh type of\u00a0\u00a0 consciousness. This is called the m\u0101nas-vij\u00f1\u0101na\u00a0 (meaning \u2018mind consciousness\u2019). In Jungian terms,\u00a0\u00a000:10:56<\/a>the m\u0101nas-vij\u00f1\u0101na is the ego, the sense of\u00a0 being a self that is experiencing a world.\u00a0\u00a0 The ego is vital for making sense of the\u00a0 world even if it leads us to all kinds of\u00a0\u00a0 deluded behavior. After experiences get\u00a0 conceptualized and related to the ego,\u00a0\u00a000:11:13<\/a>they finally sink down into the \u0101layavij\u00f1\u0101na, the\u00a0 unconscious storehouse of the mind. There, they\u00a0\u00a0 remain dormant until the right conditions trigger\u00a0 them to arise to the surface of consciousness.\u00a0 Let me give an example of\u00a0 how this works in real life.\u00a000:11:29<\/a>A boy bullies others at school. The m\u0101nas-vij\u00f1\u0101na\u00a0 extrapolates from these experiences a sense of\u00a0\u00a0 self that is sadistic and seeks power over others.\u00a0 This gets imprinted into the storehouse of his\u00a0\u00a0 mind. When the child grows up, he enters the\u00a0 corporate world. There, he sees how people in\u00a0\u00a000:11:50<\/a>power can bully their subordinates in all kinds\u00a0 of subtle ways. This triggers his childhood\u00a0\u00a0 memories from the \u0101layavij\u00f1\u0101na and inspires\u00a0 him to climb the corporate ladder so he can\u00a0\u00a0 have power over others. Eventually, he becomes\u00a0 a tyrannical boss and reinforces his sadistic\u00a0\u00a000:12:08<\/a>sense of self. These new experiences sink into\u00a0 his unconscious and make it even more likely\u00a0\u00a0 he\u2019ll repeat this behavior in the future. The Buddhists compare this process to how\u00a0\u00a0 rainwater gathers in channels on the ground.\u00a0 The more time passes and the more it rains,\u00a0\u00a000:12:27<\/a>the deeper these channels get. Finally, they turn\u00a0 into rivers. This is how with time our actions\u00a0\u00a0 become habits and our habits become our \u2018selves\u2019. Buddhists also use seeds as a metaphor. Our\u00a0\u00a0 unconscious is like the soil and our actions\u00a0 and experiences are seeds that get planted\u00a0\u00a000:12:46<\/a>there. When the right conditions arise,\u00a0 these seeds ripen into new actions and\u00a0\u00a0 experiences. This explains how our past stays\u00a0 with us and determines our present and future.\u00a0 A psychotherapist would inquire into\u00a0 your childhood; a Buddhist would inquire\u00a0\u00a000:13:03<\/a>into your past lives. Whether you call it\u00a0 trauma or karma, the principle is the same.\u00a0 This is some profound insight into the human\u00a0 psyche, but\u2026 There\u2019s something missing. And\u00a0\u00a0 Jung would be the first one to point it out.\u00a0 He discovered an additional aspect of the\u00a0\u00a000:13:21<\/a>unconscious the Buddhists never came across. Let\u2019s take our previous example of the bully\u00a0\u00a0 that becomes a tyrannical boss. One night that man\u00a0 has a horrible dream. In his dream, he walks into\u00a0\u00a0 a room of mirrors. In each mirror, he sees his\u00a0 reflection committing terrible acts of violence.\u00a0\u00a000:13:40<\/a>The man wakes up from the dream horrified.\u00a0 For the entirety of the next day, he can\u2019t\u00a0\u00a0 shake off a feeling of guilt. He starts observing\u00a0 his behavior at work and, to his shame, discovers\u00a0\u00a0 just how much of a jerk he is towards everyone. Now this is a made-up example, but I think we\u00a0\u00a000:13:58<\/a>can all relate to it. Our dreams sometimes show\u00a0 us uncomfortable truths about ourselves that we\u00a0\u00a0 either can\u2019t or won\u2019t face in our waking lives. Jung called this unconscious compensation. What\u00a0\u00a0 he meant was that our unconscious seeks\u00a0 to balance the activity of our conscious\u00a0\u00a000:14:17<\/a>mind. Borrowing from Newton, Jung tells us\u00a0 every conscious action causes an equal and\u00a0\u00a0 opposite in direction reaction in the unconscious. Someone who acts violently could have dreams\u00a0\u00a0 that confront him with suppressed\u00a0 feelings of guilt. On the other hand,\u00a0\u00a000:14:35<\/a>someone repressing her anger could have dreams\u00a0 that encourage her to stand up for herself more.\u00a0 If you\u2019ve ever paid attention to your own dreams,\u00a0 you will know this occurs. And yet the Yog\u0101c\u0101ra\u00a0\u00a0 model of the mind overlooks this entirely. In the Yog\u0101c\u0101ra view, the unconscious simply\u00a0\u00a000:14:53<\/a>stores and amplifies experience. Seeds of wrath\u00a0 produce grapes of wrath. But as we can see from\u00a0\u00a0 our dreams, sometimes the unconscious\u00a0 flips conscious experience on its head.\u00a0 I think there\u2019s an important reason why Jung\u00a0 understood this but the Buddhists didn\u2019t.\u00a000:15:10<\/a>You see, the Yog\u0101c\u0101rins were only concerned with\u00a0 how to end the unhealthy habits supported by the\u00a0\u00a0 \u0101layavij\u00f1\u0101na. Beyond that, the unconscious was\u00a0 of no interest to them. They knew how one can\u00a0\u00a0 purify consciousness here and now. But to put\u00a0 an end to suffering for good, they wished to\u00a0\u00a000:15:29<\/a>learn how to cleanse the unconscious.\u00a0 That\u2019s as far as their interest went.\u00a0 Jung, on the other hand, saw the unconscious\u00a0 as a source of wisdom and guidance. He knew\u00a0\u00a0 it contained much more than waking consciousness\u00a0 and he wanted to learn from it. This attitude led\u00a0\u00a000:15:45<\/a>him in a direction the Buddhists never\u00a0 thought to go. It made him ask one of\u00a0\u00a0 his deepest and most controversial questions. Jung asked: \u2018If consciousness dreams and sinks\u00a0\u00a0 into the unconscious… could the unconscious also\u00a0 dream and sink into an even deeper unconscious?\u2019\u00a000:16:02<\/a>It was this strange question that led Jung to his\u00a0 greatest discovery: the collective unconscious.\u00a0 The collective unconscious is such a deep and\u00a0 controversial idea that to go into it would\u00a0\u00a0 make this video twice as long as it already is.\u00a0 But we cannot leave it out completely either.\u00a000:16:21<\/a>Remember how Jung and the Buddhists discovered\u00a0 the unconscious? They observed that consciousness\u00a0\u00a0 itself is too limited to account for all\u00a0 its contents. The conclusion was that these\u00a0\u00a0 contents must be coming from somewhere else\u00a0 \u2013 some deeper and hidden region of the mind.\u00a000:16:38<\/a>Well, Jung continued this same\u00a0 reasoning one step further.\u00a0 He observed his patients\u2019 dreams mostly\u00a0 referred to their personal experiences,\u00a0\u00a0 like our example with the bully. That\u2019s\u00a0 to be expected. But to Jung\u2019s amazement,\u00a0\u00a000:16:54<\/a>sometimes his patients dreamt of things that\u00a0 had nothing to do with their personal lives.\u00a0\u00a0 Sometimes their dreams contained obscure elements\u00a0 from world culture and literature. Ancient gods,\u00a0\u00a0 alchemical images, Mesopotamian myths\u2026 How could\u00a0 people dream of things they had no knowledge of?\u00a000:17:12<\/a>The more dreams he analyzed, the more\u00a0 convinced Jung became. There must be an\u00a0\u00a0 even deeper region of the mind under one\u2019s\u00a0 personal unconscious. This region somehow\u00a0\u00a0 contains all that has ever been experienced by\u00a0 the human mind and it is common to all people.\u00a0\u00a000:17:30<\/a>Perhaps even, it is common to animals too. Jung called this the collective unconscious.\u00a0\u00a0 A great storehouse of psychic content that is\u00a0 the birthplace of all our individual psyches.\u00a0 Because we are connected in such a way, everything\u00a0 an individual can experience can be experienced\u00a0\u00a000:17:49<\/a>also collectively. The Enlightenment, the\u00a0 Nazi movement, the Protestant revolution\u2026\u00a0\u00a0 These are all examples of how large groups\u00a0 of people can act as a single individual\u00a0\u00a0 possessed by an idea or an emotional state. The collective unconscious is a network\u00a0\u00a000:18:06<\/a>in which we are all connected. Our\u00a0 actions both arise from and contribute\u00a0\u00a0 to the network of all individual minds. This is obviously a controversial idea.\u00a0\u00a0 And it would have terrified the Buddhists. Not only is there one\u2019s consciousness that\u00a0\u00a000:18:22<\/a>must be liberated\u2026 and not only must one\u2019s\u00a0 unconscious be liberated\u2026 But there\u2019s also\u00a0\u00a0 the collective unconscious of all sentient\u00a0 beings that must be freed from suffering.\u00a0 How could you possibly heal the\u00a0 collective karma of all sentient beings?\u00a000:18:38<\/a>Well, perhaps, on some level, the Buddhists\u00a0 did understand this. This would explain the\u00a0\u00a0 bodhisattva vow. In the Mahayana tradition,\u00a0 a monk vows to delay his own enlightenment\u00a0\u00a0 until the day all sentient beings are\u00a0 liberated from suffering. He vows:\u00a000:18:55<\/a>The unrescued I will rescue The unliberated I will liberate\u00a0 The uncomforted I will comfort Those who have not yet reached [final]nirvana,\u00a0\u00a0 I will cause to attain [final]nirvana Mahayana Buddhism recognizes its project can never\u00a0\u00a000:19:13<\/a>succeed if even a single sentient being remains\u00a0 in ignorance and suffering. Is this an intuition\u00a0\u00a0 of what Jung called the collective unconscious? I believe all the world\u2019s mystics teach us that\u00a0\u00a0 on some deep level we are all like leaves on a\u00a0 tree. The many leaves create the illusion of many\u00a0\u00a000:19:32<\/a>beings. But in the end, there is only the one,\u00a0 only the tree living itself through each of us.\u00a0\u00a0 We must credit Jung with his serious attempt to\u00a0 give a scientific expression to this idea. No\u00a0\u00a0 wonder his critics accused of mysticism. We\u2019ve covered lots of ground here, but really,\u00a0\u00a000:19:54<\/a>we have just scratched the surface of both\u00a0 Jungian and Buddhist theory of mind. We\u2019ve\u00a0\u00a0 not even mentioned the Jungian archetypes\u00a0 and complexes or explored Buddhist karma\u00a0\u00a0 and rebirth. I leave these for future videos. I hope you walk away from this knowing your\u00a0\u00a000:20:10<\/a>mind is much more mysterious and complex\u00a0 than it seems. And what you call \u2018I\u2019 is but\u00a0\u00a0 the tip of an iceberg that goes so deep\u00a0 it might end up being what we call God.\u00a0 Thank you for spending your time here with me!\u00a0 This video took me weeks to write and edit and\u00a0\u00a000:20:29<\/a>if you\u2019d like to support my work please\u00a0 consider becoming a patron on Patreon or\u00a0\u00a0 a member here on YouTube. And do share this\u00a0 video with anyone you think would enjoy it.\u00a0 In any case, I wish you all the best, and\u00a0 remember, \u2018What you seek is seeking you\u2019.\u00a0
Source : Youtube<\/a><\/div><\/div>","protected":false},"excerpt":{"rendered":"

https:\/\/www.youtube.com\/watch?v=9yEEre8qOYoThe work of Swiss psychologist Carl Gustav Jung\u00a0 and the ancient teachings of Gautama Buddha seem\u00a0\u00a0 to belong to different worlds. They originate from\u00a0 completely different cultures, millennia apart,\u00a0\u00a0 and two opposite ends of the Earth. Yet something\u00a0 more fundamental than these differences unites\u00a0\u00a000:00:19them. That is, the conviction that man\u2019s\u00a0 wellbeing is rooted in the … Continue reading Carl Jung & Buddhism On The Unconscious<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":152367,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false},"version":2}},"categories":[305],"tags":[],"class_list":["post-152366","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-unrest-conflicts-war"],"jetpack_publicize_connections":[],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"https:\/\/effectsofanxiety.net\/wp-content\/uploads\/2024\/03\/1709670846-maxresdefault.jpg","_links":{"self":[{"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/posts\/152366","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/comments?post=152366"}],"version-history":[{"count":0,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/posts\/152366\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/media\/152367"}],"wp:attachment":[{"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/media?parent=152366"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/categories?post=152366"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/effectsofanxiety.net\/wp-json\/wp\/v2\/tags?post=152366"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}