Psycho`Sexual
Don Juan
Hello.
My friends, today I try to use Analytical Psychology to pick apart DJism. It seems to me that although there are numerous posts here about the mindset of a DJ, there are few to none posts actually explaining the importance of mindset.
Many people think, “reading the bible” or saying, “I am king” to yourself is more than enough to be a successful DJ. I think it is more than enough to be a successful AFC. I would like to introduce some terms that I will be using through-out my thread, and I think it is important for you to know their definitions, or how I use those definitions through-out my thread.
TERMS
Libido - is natural energy, and first and foremost serves the purposes of life, but a certain amount in excess of what is needed for instinctive ends can be converted into productive work and used for cultural purposes. This direction of energy becomes initially possible by transferring it to something similar in nature to the object of instinctive interest. The transfer cannot, however, be made by a simple act of will, but is achieved in a roundabout way. After a period of gestation in the unconscious a symbol is produced which can attract the libido, and also serve as a channel diverting its natural flow. The symbol is never thought out consciously, but comes usually as a revelation or intuition, often appearing in a dream.
The extraverted attitude - characterized by an 0utward flowing of libido, an interest in events, in people and things, a relationship with them, and a dependence on them; when this attitude is habitual to anyone Jung describes him or her as an extraverted type. This type is motivated by outside factors and greatly influenced by the environment. The extraverted type is sociable and confident in unfamiliar surroundings. He or she is generally on good terms with the world, and even when disagreeing with it can still be described as related to it, for instead of withdrawing (as the opposite type tends to do) they prefer to argue and quarrel, or try to reshape it according to their own pattern.
The introverted attitude, in contrast, is one of withdrawal the libido flows inward and is concentrated upon subjective factors, and the predominating influence is 'inner necessity'. When this attitude is habitual Jung speaks of an 'introverted type'. This type lacks confidence in relation to people and things, tends to be unsociable, and prefers reflection to activity.
Each type undervalues the other, seeing the negative rather than the positive qualities of the opposite attitude, a fact that has led to endless misunderstanding and even in the course of time to the formulation of antagonistic philosophies, conflicting psychologies, and different values and ways of life.
There are four functions, Jung considers, which we use to orientate ourselves in the world (and also to our own inner world): sensation, which is perception through our senses; thinking, which gives meaning and understanding; feeling, which weighs and values; and intuition, which tells us of its possibilities and gives us information of the atmosphere which surrounds all experience.
Jung, after much careful research work, has described as some of the principal archetypes affecting human thought and behavior, and has named the persona, the shadow, the anima and animus, the old wise man, the earth mother, and the self. Here again we need to remember, when speaking of archetypes of the collective unconscious, that there are no watertight compartments in the mind, and that even the archetypes can have a personal aspect. The anima image, for instance, is conditioned both by the age-long experience men had of woman, and the actual personal experience a man has with a woman or women. Some archetypes are, however, more collective than personal, and others, like the persona and the shadow, have a larger personal element.
The persona - is a collective phenomenon, a facet of the personality that might equally well belong to somebody else, but it is often mistaken for individuality. The actor or artist with long hair and casual clothes is looked on as someone unique - a personality - while often in fact he has simply adopted the dress and habits of all the other artists of his group. The friendliness and hospitality of Mrs. So-and-So the vicar's wife seem to spring from her boundless good nature, but in reality she adopted these ways when she married her husband believing that 'a vicar's wife should be the friend of all who need her'. To some extent, it is true, people choose the roles for which they feel best fitted, and to this degree the persona is individual, but it is never the whole man or woman. Human nature is not consistent, yet in filling a role it must appear so, and is therefore inevitably falsified.
Jung calls that other side of us, which is to be found in the personal unconscious, the shadow. The shadow is the inferior being in ourselves, the one who wants to do all the things that we do not allow ourselves to do, who is everything that we are not, the Mr. Hyde to our Dr Jekyll. The shadow is the personal unconscious; it is all those uncivilized desires and emotions that are incompatible with social standards and our ideal personality, all that we are ashamed of, all that we do not want to know about ourselves. It follows that the narrower and more restrictive the society in which we live the larger will be our shadow.
ANIMA - 'An inherited collective image of woman exists in a man's unconscious,' says Jung, 'with the help of which he apprehends the nature of woman.'
But it is only woman as a general phenomenon that man apprehends in this way, for the image is an archetype, a representation of the age-old experience of man with woman, and though many women will conform, at least 0utwardly, to this image, it in no way represents the real character of an individual woman.
The image only becomes conscious and tangible through the actual contacts with woman that a man makes during the course of his life. The first and most important experience of a woman comes to him through his mother, and is most powerful in shaping and influencing him: there are men who never succeed in freeing themselves from her fascinating power. But the child's experience has a marked subjective character; it is not only how the mother behaves, but also how he feels she behaves that is significant. The image of' his mother that occurs in each child is not an accurate picture of' her, but is formed and colored by the innate capacity to produce an image of woman - the anima.
Old wise man - This archetype represents a serious danger to personality, for when it is awakened a man may easily come to believe that he really possesses the 'mana', the seemingly magical power and wisdom that it holds. It is as if the fascination of the anima had been transferred to this figure, and the one Possessed by it feels himself endowed with great (perhaps esoteric) wisdom, prophetic powers, the gift of healing, and so on. Such a man may even gather a following, for in extending his awareness of the unconscious up to this point he has in fact gone farther than others; moreover, there is a compelling power in an archetype which people sense intuitively and cannot easily resist. They are fascinated by what he says, even though on reflection it often proves to be incomprehensible. But the power can be destructive and can compel a man to act beyond his strength and capacity; he does not really possess the wisdom, which is in fact a voice from the unconscious, and needs to be subjected to conscious criticism and understanding for its true value to become accessible. If a man believes he is voicing his own thoughts and expressing his own powers, when really some idea is emerging from the unconscious, he is in danger of possession and of megalomania. (The lunatic who thinks that he is king or is in communication with the great ones of the earth is an extreme example of the same kind of thing.) If, however, the man can quietly 'listen' to the voice of the unconscious and understand that the power works through him - he is not in control - then he is on the way to a genuine development of personality.
Jung calls possession by these archetypes 'inflation', indicating that the person so possessed has been, as it were, blown up by something too big for himself, something that is not really personal at all, but collective.
The feeling of godlikeness, of being a superman, which comes through inflation, is an illusion. We may for a brief time possess phenomenal courage, or be infinitely wise or forgiving, but this is something 'beyond ourselves', and something that we cannot muster at will.
Suppression – Holding back a desire so that one may fulfill another action. For instance, when a person realizes they need to go to the restroom, they hold back their desire to urinate while they walk to the restroom. Suppressing an urge is temporary.
Repression –Holding back a desire as if one had no desires in the first place. Another restroom example, you have an urge to urinate, but instead, you pretend you don’t need to urinate at all. So you just walk around like you don’t need to relieve yourself. It is fairly obvious about the drawbacks of this, eventually that desire will keep building up pressure and using your libido until finally the floodgates open.
The natural movement of the libido is forwards and backwards - one could almost think of it as the movement of the tides. Jung calls the forward movement that satisfies the demands of the conscious, progression, the backward movement, satisfying the demands of the unconscious, regression.
My friends, today I try to use Analytical Psychology to pick apart DJism. It seems to me that although there are numerous posts here about the mindset of a DJ, there are few to none posts actually explaining the importance of mindset.
Many people think, “reading the bible” or saying, “I am king” to yourself is more than enough to be a successful DJ. I think it is more than enough to be a successful AFC. I would like to introduce some terms that I will be using through-out my thread, and I think it is important for you to know their definitions, or how I use those definitions through-out my thread.
TERMS
Libido - is natural energy, and first and foremost serves the purposes of life, but a certain amount in excess of what is needed for instinctive ends can be converted into productive work and used for cultural purposes. This direction of energy becomes initially possible by transferring it to something similar in nature to the object of instinctive interest. The transfer cannot, however, be made by a simple act of will, but is achieved in a roundabout way. After a period of gestation in the unconscious a symbol is produced which can attract the libido, and also serve as a channel diverting its natural flow. The symbol is never thought out consciously, but comes usually as a revelation or intuition, often appearing in a dream.
The extraverted attitude - characterized by an 0utward flowing of libido, an interest in events, in people and things, a relationship with them, and a dependence on them; when this attitude is habitual to anyone Jung describes him or her as an extraverted type. This type is motivated by outside factors and greatly influenced by the environment. The extraverted type is sociable and confident in unfamiliar surroundings. He or she is generally on good terms with the world, and even when disagreeing with it can still be described as related to it, for instead of withdrawing (as the opposite type tends to do) they prefer to argue and quarrel, or try to reshape it according to their own pattern.
The introverted attitude, in contrast, is one of withdrawal the libido flows inward and is concentrated upon subjective factors, and the predominating influence is 'inner necessity'. When this attitude is habitual Jung speaks of an 'introverted type'. This type lacks confidence in relation to people and things, tends to be unsociable, and prefers reflection to activity.
Each type undervalues the other, seeing the negative rather than the positive qualities of the opposite attitude, a fact that has led to endless misunderstanding and even in the course of time to the formulation of antagonistic philosophies, conflicting psychologies, and different values and ways of life.
There are four functions, Jung considers, which we use to orientate ourselves in the world (and also to our own inner world): sensation, which is perception through our senses; thinking, which gives meaning and understanding; feeling, which weighs and values; and intuition, which tells us of its possibilities and gives us information of the atmosphere which surrounds all experience.
Jung, after much careful research work, has described as some of the principal archetypes affecting human thought and behavior, and has named the persona, the shadow, the anima and animus, the old wise man, the earth mother, and the self. Here again we need to remember, when speaking of archetypes of the collective unconscious, that there are no watertight compartments in the mind, and that even the archetypes can have a personal aspect. The anima image, for instance, is conditioned both by the age-long experience men had of woman, and the actual personal experience a man has with a woman or women. Some archetypes are, however, more collective than personal, and others, like the persona and the shadow, have a larger personal element.
The persona - is a collective phenomenon, a facet of the personality that might equally well belong to somebody else, but it is often mistaken for individuality. The actor or artist with long hair and casual clothes is looked on as someone unique - a personality - while often in fact he has simply adopted the dress and habits of all the other artists of his group. The friendliness and hospitality of Mrs. So-and-So the vicar's wife seem to spring from her boundless good nature, but in reality she adopted these ways when she married her husband believing that 'a vicar's wife should be the friend of all who need her'. To some extent, it is true, people choose the roles for which they feel best fitted, and to this degree the persona is individual, but it is never the whole man or woman. Human nature is not consistent, yet in filling a role it must appear so, and is therefore inevitably falsified.
Jung calls that other side of us, which is to be found in the personal unconscious, the shadow. The shadow is the inferior being in ourselves, the one who wants to do all the things that we do not allow ourselves to do, who is everything that we are not, the Mr. Hyde to our Dr Jekyll. The shadow is the personal unconscious; it is all those uncivilized desires and emotions that are incompatible with social standards and our ideal personality, all that we are ashamed of, all that we do not want to know about ourselves. It follows that the narrower and more restrictive the society in which we live the larger will be our shadow.
ANIMA - 'An inherited collective image of woman exists in a man's unconscious,' says Jung, 'with the help of which he apprehends the nature of woman.'
But it is only woman as a general phenomenon that man apprehends in this way, for the image is an archetype, a representation of the age-old experience of man with woman, and though many women will conform, at least 0utwardly, to this image, it in no way represents the real character of an individual woman.
The image only becomes conscious and tangible through the actual contacts with woman that a man makes during the course of his life. The first and most important experience of a woman comes to him through his mother, and is most powerful in shaping and influencing him: there are men who never succeed in freeing themselves from her fascinating power. But the child's experience has a marked subjective character; it is not only how the mother behaves, but also how he feels she behaves that is significant. The image of' his mother that occurs in each child is not an accurate picture of' her, but is formed and colored by the innate capacity to produce an image of woman - the anima.
Old wise man - This archetype represents a serious danger to personality, for when it is awakened a man may easily come to believe that he really possesses the 'mana', the seemingly magical power and wisdom that it holds. It is as if the fascination of the anima had been transferred to this figure, and the one Possessed by it feels himself endowed with great (perhaps esoteric) wisdom, prophetic powers, the gift of healing, and so on. Such a man may even gather a following, for in extending his awareness of the unconscious up to this point he has in fact gone farther than others; moreover, there is a compelling power in an archetype which people sense intuitively and cannot easily resist. They are fascinated by what he says, even though on reflection it often proves to be incomprehensible. But the power can be destructive and can compel a man to act beyond his strength and capacity; he does not really possess the wisdom, which is in fact a voice from the unconscious, and needs to be subjected to conscious criticism and understanding for its true value to become accessible. If a man believes he is voicing his own thoughts and expressing his own powers, when really some idea is emerging from the unconscious, he is in danger of possession and of megalomania. (The lunatic who thinks that he is king or is in communication with the great ones of the earth is an extreme example of the same kind of thing.) If, however, the man can quietly 'listen' to the voice of the unconscious and understand that the power works through him - he is not in control - then he is on the way to a genuine development of personality.
Jung calls possession by these archetypes 'inflation', indicating that the person so possessed has been, as it were, blown up by something too big for himself, something that is not really personal at all, but collective.
The feeling of godlikeness, of being a superman, which comes through inflation, is an illusion. We may for a brief time possess phenomenal courage, or be infinitely wise or forgiving, but this is something 'beyond ourselves', and something that we cannot muster at will.
Suppression – Holding back a desire so that one may fulfill another action. For instance, when a person realizes they need to go to the restroom, they hold back their desire to urinate while they walk to the restroom. Suppressing an urge is temporary.
Repression –Holding back a desire as if one had no desires in the first place. Another restroom example, you have an urge to urinate, but instead, you pretend you don’t need to urinate at all. So you just walk around like you don’t need to relieve yourself. It is fairly obvious about the drawbacks of this, eventually that desire will keep building up pressure and using your libido until finally the floodgates open.
The natural movement of the libido is forwards and backwards - one could almost think of it as the movement of the tides. Jung calls the forward movement that satisfies the demands of the conscious, progression, the backward movement, satisfying the demands of the unconscious, regression.
