For me, Beside Ourselves is a guide to recognizing the importance of our "hidden personalities" and recognizing why we can act in ways that seem foreign even to ourselves when "in the grip" of our inferior functions, as Quenk puts it. This book shows that there is (obviously) value to accepting and understanding the "dark side" of our personalities, and that true equilibrium can usually be reached when we learn to deal with and even embrace the "eruptions" of our hidden inferior functions.

In my opinion, grasping the concepts found in this book will require that the reader has an understanding of personality type as defined by Jung, Keirsey, Myers-Briggs, etc. In order to understand the hidden personality, or inferior function, readers should have a strong understanding of the dominant function, which is essentially the personality we feel best describes us under "normal" circumstances. Highly recommended!

-Amanda H. Shelburne Drum Major Instructor, MS

As for the actual content of _The Archetypes of the Collective Unconscious_, I would describe it as an overview and recapitulation of many of Jung's key concepts. As the title implies, the main concepts are archetypal images (as revealed in to people in dreams) and the collective unconscious. These are trademark Jungian concepts, and Jung devoted a large portion of his writings to explaining what he meant by Archetypes and the collective unconscious. If I could explain it to you right here I would, but Jung spends a the first two hundred pages of this book simply explaining and defining "archetype" and "collective unconscious". These are key concepts in understanding the human mind, and may help unlock the mysteries of conscious existence; it is by no means superfluous to devote such rigorous study to these ideas. _The Archetypes and the Collcetive Unconscious_ is NOT a narrowly focused, specialized, or jargonistic work. It deals with ideas that are central to understanding the human psyche or soul, and applies universally to all of mankind.

There is also a pictorial section of the book in which Jung actually shows examples, in the form of paintings, of archetypal images that were seen by his patients in their dreams and subsequently drawn by the patients themselves. Some of these paintings are very artistic, and there are uncanny similarities among many of them. This pictorial section occurs about 200 pages in. After the pictures, Jung goes into a detailed explanation of each one, which I found to be somewhat tiresome, especially considering many of the paintings were extremely similar. Overall, the final, brief, section of the book in which the paintings are described is quite boring, and I would recommend that the reader simply look at the paintings and forego the final explanations, which are extremely redundant. In other words, read the first two hundred pages, look at the pictures, stop, and then move on to _Aion_. The weakness of this final section is not enough to justify removing a star from my ratings, however, simply because of the utter profundity and potency of the first 200 pages, which represents the majority of the book anyway. Keep in mind that the vast majority of Jung's writings consist of essays not more that 100 pages long each. You will find that most of his complete works contain numerous profound and insightful essays, occasionally laced with the odd, specialized, highly esoteric essays. When you come across one of these rare but unreadable essays the best idea is to just skip it rather than get bogged down. This is not to take anything away from Jung and his great, prophetic works; I am just trying to give you the heads up on how to avoid some of the rough patches.

Jung used the word archetype to represent a concept about unseen, powerful influences that result in predictable psychological states. An archetype is a psychic format in which instinctual and conditioned behavior plays out in human activity. They are best seen in action, and their actions are recorded in so-called fairytales and in religious symbols and stories.

Jung spends most of this volume discussing archetypes by using examples found in fairytales and religious imagery. The remainder of the book discusses the process of individuation, Jung's term for a process of psychological "wholeness (which) consists in the union of the conscious and unconscious personality." (p.175)

If you are a reader of Jung you will need to grasp his concept of the archetype in order to fully understand his theories. If you have not yet been able to experience yourself in the grip of an archetype, this may help you, should you become aware during an archetypical experience, which sometimes happens intermittently during an experience with the Archetypes Venus and Cupid. Knowing how archetypes work can help you stay above the waves they cause.

Recommended to those who want a deeper understanding of their experience, and need some tools with which to explore the unknown. It is intellectual and dense reading and not recommended to a casual reader of Jung.

That said, _Aion_ is one of Jung's greatest works and is one of the first three that anyone who is new to Jung should start with. The first part deals with Christianity, and the significance of the death of Christ. This is treated as a legitimate, factual historical event, yet it is also explained as a collective pschic phenomenon in the general sense. The middle part of the book deals with ancient alchemy, and the symbolic parallels between alchemy and modern conceptions of psychology. This might sound dull, but trust me - you will be surprised to see the uncanny symbolic parallels between ancient magical practices and the most modern, up to date theories of the psyche. This is discussed at length in the section on the "Two Fishes", which is one of Jung's greatest essays (although quite difficult). The final section deals with quaternity symbolism, and features a wide array of strange diagrams. About 200 pages in, these diagrams will become more frequent, and the reader might get frustrated trying to see the significance of these rudimentary drawings. Personally, my advice is to stop reading after 200 pages. All of the useful essays are contained within these first 200 pages, while the final 50 or so pages contains esoteric essays which can be considered, at best, curiosity pieces for the insatiable, die-hard Jungian. The editiors wisely confined this esoterica to final few pages of the book. This is not to take anything away from the book as a whole. Overall, _Aion_ is extremely profound and insightful, and is a must read for Jungians and non-Jungians alike.

Jung suggests that humans have a psychological makeup that generally exceeds their ability to comprehend it. In this volume he defines and describes these "hidden" aspects of the human psyche, such as: the Ego, the Self, the Shadow, the Anima and others. Jung makes suggestions as to how modern Western humans can discover these unconscious aspects of themselves and how they can be integrated into human consciousness.

This volume hints at a process Jung called individuation, in which the personally unconscious aspects of a human being are united with their normal consciousness, and then this expanded consciousness becomes subservient to a new meta-consciousness, which he called The Self, and which transcends human comprehension, except as an experience. (It is beyond names and forms.) Jung spends a good deal of time describing The Self using Western religious metaphors to make his examples.

Most of Jung's theories have slipped into our collective Western unconsciousness, so that they are now part of our unconscious assumptions, (e.g. projection, shadow, denial, the unconsciousness of our faults) and if you would like to become conscious of these assumptions, a reading of this book might facilitate that experience.

If you are familiar with Jung's work, this will increase your understanding of his concept of the human psyche, its parts and the goal of unification of those parts.

Who are the dead? They are really the living dead, the spiritually dead -- those who are ignorant of "the knowledge of the heart", or Gnosis. Why do they return from Jerusalem? Because it is the symbolic home of the dogmatism and "dead creeds" which have blinded men to their own true nature.

This book is part gnostic treatise and part academic exegesis of Jung's "Seven Sermons". It serves as an extremely enlightening introduction to both Gnosticism and Jungian psychology. Hoeller clears up many misunderstandings about the ancient Gnostics, who have been vilified by mainstream Christians as "heretics" since ancient times. He also restores dignity to the notion that we (post)moderns can draw on a store of "ancient wisdom". New Age gurus who can't hold a candle to Hoeller bandy this phrase about ad nauseum. Hoeller's knowledge of history and primary texts and his own insight and wisdom shine through to create a unique and vital synthesis that puts the New Age crowd to shame.

Hoeller's writing is intellectually sound and spiritually compelling. There is no dry analysis or tedious language here. Indeed, Hoeller clearly loves the English language and uses it more creatively and adeptly than many native speakers (English is not his first language). His style tends toward the esoteric, but such is the clarity of his thought that the sometimes archaic vocabulary doesn't distract one's attention for an instant. To give an example, Hoeller explains the symbolism of the rooster-head found on images of the ancient Gnostic "god" Abraxas as follows:

"The head of the rooster symbolizes vigilant wakefulness and is related to both the human heart and to universal heart, the sun, the rising of which is invoked by the matutinal clarion call of the chanticleer."

If such highbrow style isn't your cup of tea -- well, then, this book isn't for you. As for me, I found joy on every page and give Stephan Hoeller's "The Gnostic Jung" the highest possible recommendation.

The seven sermons deal with the self as the androgynous being Abraxas, with the message that self-knowledge may be attained by the conscious assimilation of the contents of the subconscious, in order to achieve unity. The "dead" are those who stopped growing spiritually by not questioning their egos. By not growing, they are in essence the living dead.

Jung considered his own work a link in the golden chain from ancient gnosticism via philosophical alchemy to the modern psychology of the subconscious. Just as in those ancient texts, his work reveals a fragmented self in which the image of the divine may be found.

The author made his own translation of the sermons and provided a comprehensive preface, exegesis of the sermons and afterword in which he comments grippingly on Jung, gnosticism and the current era. His views on the survival of the pansophic/theosophic tradition (through the arts) are particularly enlightening.

Jung's central doctrine of individuation is an ancient concept of the western esoteric tradition - the tendency of the individual consciousness not to surrender its light into nothingness. Unlike many eastern spiritual systems, the Western tradition never knew the permanent dissolution of the individual consciousness in the divine.

Already in the first sermon this question is discussed, i.e. how to remain an individual while simultaneously achieving an optimal degree of unity with the ineffable greatness of the pleroma within us. Jung gives us an undivided model of reality in which both causal and acausal connections, spirit and matter, are reconciled.

As for belief, Jung convincingly argues that human beings have a religious need - not a need for belief, however, but one for religious experience. This is a psychical experience that leads to the integration of the soul. Inner wholeness - gnosis - is achieved not by belief in ideas, but by experience.

In the place of a god to believe in, Jung thus offers us an existential truth that we can experience. He rejects the "god of belief" in favor of a symbol of lasting validity, and instead of the much abused concept of "belief", he offers the power of the imagination as the way to gnosis, just as in the magickal and alchemical traditions.

The seven sermons are gripping and poetic, while the commentary is full of insight and enriched by quotes from inter alia the Nag Hammadi texts, Plotinus, Helena Blavatsky, Emerson and others. The most beautiful is a moving poem by the mystic Angelus Silesius, of which I quote a part:

"God is such as he is,
I am what I must be;
If you know one, in truth
You know both him and me.

I am the vine, which he
Doth plant and cherish most;
The fruit which grows from me
Is God, the holy ghost."

This text, and Basilides' thoughts on the pleroma (fullness of god), reminded me of Patti Smith's song "Hymn" on her album Wave:

"When I am troubled in the night
He comes to comfort me
He wills me through the darkness
And the empty child is free

To take his hand, his sacred heart
The heart that breaks the dawn, amen.
And when I think I've had my fill
He fills me up again."

I highly recommend this book as a bridge between psychology and religion, or rather the religious experience in the human psyche. It ought to be read together with William James' "The Varieties of Religious experience" and Richard Maurice Bucke's "Cosmic Consciousness", for a breathtaking metaphysical and metatextual experience.

In 1916 Jung wrote a short set of "sermons" under the name of the ancient Gnostic Basilides. He had them privately printed and later cited them as the inspiration for his subsequent psychological theories. This book not only makes a vivid case for Jung's thought as "a psychological restatement of Gnosticism," but also defines the major Gnostic doctrines with clarity and sympathy. Hoeller is a Gnostic himself and wants to recover this "heresy" from the accusations that drove it underground when Rome colonized Christianity. He takes on many critiques of the Gnostics, which run the gamut from early Church Fathers to modern thinkers like Martin Buber, and shows how Jungian psychology gives Gnosticism a new lease on life by transforming its beliefs into powerful symbols of the human psyche. That he's not afraid to step down from the lectern and argue as a believer gives the study an urgency you rarely find in more academic accounts of the Gnostics (see, for example, James M. Robinson's excellent introduction to the one-volume Nag Hammadi Library).

I finished the book with two minds about Gnosticism, which seems about right for a worldview so taken with binaries! On the one hand, the Gnostics insist on our essential divinity. Each individual carries a piece of the light within and is free to develop it without the constraints of dogmas or moral laws. With 9/11 so fresh on the brain, that must sound appealing to anyone reading this right now. On the other hand, the view of creation as evil, or at least inferior to the higher realities of the spirit, troubles me. I agree with Hoeller that it's probably unfair to brand the Gnostics as "World Haters." But to revive this ancient sect, even in Jung's symbolic form, I think you have to come to grips with its disdain for the material world of bodies and atoms and things that modern science makes more attractive to us all the time. With so much power in our merely human hands, the point shouldn't be to escape physical reality, but redeem it. Why save your own soul if you lose the whole world? That sounds pretentious even as I write it! But I'm clearer on where I stand after reading this lucid book and I think you will be, too.

On the surface, this may just seem to be a simple poem by an English Romantic. But there is so much more. There is a lesson to be learned, one of respect for God's creatures and for all of creation. This is certainly a Romantic point of view, and Coleridge puts it forth very nicely in this poem.

This is a great beginning poem for novices of poetry, for beginners and for people who dislike poetry if it doesn't rhyme and have a definite rhythm. This is definitely Coleridge's best poem, one that everyone should be familiar with. This version with the woodcuts makes for a very attractive package--the illustrations add nicely to the poems overall effect.

This small volume is a treasure. In hardcover, the pages are silver, the dark blue typography is a beautiful old-style Roman, perhaps Garamond or Times, good-sized and leaded out for easy readability. And the illustrations are unsurpassed.

First, the illustrator: Gustave Dore was born in 1832, sixty years after the birth of Coleridge. He died in 1883. Coleridge preceded him in death by 49 years. Coleridge was born in 1772 and died in 1834. Dore was born in Strasbourg, and was a renowned illustrator who was doing lithographs at the age of thirteen.

The fact that Dore was a near contemporary of Coleridge is important because we can be assured that the characters' costumes in his illustrations reflect the actual dress of the time Coleridge was describing. The ships also are correctly drawn and beautifully detailed.

To say that his illustrations complement this classic epic poem is an understatement.

As to the poet, some wag said once of The Rime of the Ancient Mariner, that "a half-great poet had a wholly great day." I have also heard that Coleridge is supposed to have written his epic in one sitting, in a great burst of inspiration. I can't vouch for that, but it is truly a masterpiece--of that there can be no doubt.

I recall trying to memorize it when I was in high school, about sixty years ago. I loved it then, and I still do now.

For the price, this book is an absolute steal. No library is complete without this poem, and of all the renditions I've seen of it, this is by far the most beautiful.

I would have gladly paid more for this book if the publishers could have reproduced it better. It is obvious they intended this to be a picture book -- there are literally only two pages of writing -- so it would make sense to give the best reproductions possible! Even using a glossy paper instead of the dull matte finish would have given a better presentation.

If you are interested in truly appreciating Klimt and his work, I would recommend Taschen's posterbook for large, good quality reproductions. I also would recommend "Silver, Gold, and Precious Stones" from the Adventures in Art Series. This is geared toward a younger audience, but it beautifully laid out and presented, and actually uses a gold finish on the areas with gold leaf (nice touch!).

The book has large plates of about 40 works, and smaller black and white prints of some others (including a number that were destroyed in a 1945 fire). The contrast between the exquisitely expressive faces, drawn with the precision of a renaissance master, and the wild, unrestrained clothing and background is captivating.

The author provides a good biography and helpful insights into the allegorical interpretation of the various works. A real bargain here.

Oh, by the way, I have never read any of Jung's "scientific" books. This is by far everything I had to have to face Life and people and myself confidently. Jung is by far the wisest soul of the 20th Century.

By all means, buy this book and read it! You will understand what Life is all about. I would give it 10 stars if I could.