The universe begins with a singularity and explodes into a complex infinite of duality. You are overlapping and overcoming yourself. Some common dualities are. Male /female from Unity of a single seed and egg to a complex self. Night and day - back and forth. Religion begot Science, and Science begets all possibilities of a splintering self. Up and down. Cause and effect. Black and white. Big and small. Know not know. Smart and dumb. Good and evil. Self and others. You and them. Us and those. Each has a single source of self. Yet revolve around another opposite of self. This point of duality generates power. Be it through food ideas from seed to plant, piglet to the pig. The sun and star are fixed, and there is another point of view. Asking how humanity can stop all wars suggests a deep concern for global peace, and understanding the difference between night and day hints at an interest in astronomical or philosophical concepts.
Additionally, exploring whether hate is confused with fear reflects a desire to delve into the intricacies of human emotions and behaviors. The question "Is hate confused with fear?" delves into the complex emotional and psychological interplay between hate and fear and how they may influence human behaviors and perceptions. When I look at world powers, I see armies and nuclear weapons. The duality of a single planet is that there has to be another one out there somewhere, waiting to mingle and dance with us. We must put away our selfish ways of self-importance and of treating God as our own, and reach for the stars. We are not one, nor are we alone. Why have grass unless you have something that needs to be eaten? Why have pain without relief? Is hate confused with fear? Why is hate feared? Is it contagious or authentic? Is hate a modality of a different harmonic, or a lower or higher self? Would you rather hate something or fear it? Can you do both at the same time? If you focus on hate, will the fear smooth out? Will you fear what you hate, or will it deepen? Are they the same? Is the mind a sectioned-off emotion slowed down? What is the difference between night and day? Is a transsexual a unification of two parts of the same, single cell and egg?? That does not mean there are no rules or guidelines.
One can use the options of transsexualization as a science of the whole. It reflects the horrors of humanity to us. Yet, like a colonic, it can cleanse the body of the mind's limitations. It can show that we as a world will have nuclear weapons in the future, but hold in the vaults of time the possibility of their use. Not on each other but on ourselves. Or the unknown other? Would bug spray be of any use if there were no more bugs? How would a world of duality as a singularity look like? It would look like a set of identical twins. Each is the same but different in subtle ways that can create rivers of change. What can the world learn from identical twins? You share everything, yet everything is different. Black becomes a shade of white, and white is a shade of black. A male is a female, and a child is children. You see division before division forms. You know what the other thinks you walk with instead of running away from the other. You have known thoughts of the heart after; for now, you shine in ways others can never believe or understand. You know that Science is a form of Religion, and sound is a form of song itself, a form of harmony and vibration. Facts come from fiction, and up becomes down. A long life becomes short at the end. She no longer matters over him; they are with us now. They are us, and we will become all of them someday. A blade of grass ready for a new adventure within the bowls of the cow, becoming a new breed, a calf all our own. How can humanity stop all wars? Give one nation all the bombs and all the know-how and trust that they will survive to allow us and everyone else to live without fear of one another. We can spend our time on other world-class problems like cancer and obesity, a work based on bestiality. And find the differences there. Instead of building our own bomb or space station, we must become one power for all powers to develop a laser-focused future for humanity. In a world without Religion or a need for Religion, medicine, or insanity, all of these problems would have been solved long ago. What makes us different from any other animal, one living and dying in time, is our duality of looking out and in simultaneously. We spot possibilities, wonder out loud, think and scratch our heads or balls, and wonder, what if... When eyeballing a poison snake, remember he is reacting, and you are acting.
Last night, during my yearly meeting with Dad, a tradition I now share with you, God, our conversation took an unexpected turn. Dad asked, "Where was the most terrifying place you've ever been?" Right away, I thought of my time walking the DMZ, the demilitarized zone. I wasn't a soldier, but I often walked between fences, watched by silent cameras and surrounded by hidden dangers like bouncing betties. The sharp scent of dust hung in the air, and sometimes in the distance I would hear the metallic click of a gate shutting, echoing along the empty path. The space between the two battle lines was filled with tension and uncertainty, leaving a deep impression on me. I remember the anxious silence, always feeling watched, and the fear that anything could happen at any moment. That place showed me how fragile peace and safety are, and how easily people can forget their shared humanity. But before I could answer, Dad began to share his own story in a way I had never heard before.
My father began to speak, and his words felt especially thoughtful, as if something deeper were guiding him. He told me that his most frightening day didn't happen far away, but right here at home. I was surprised when he said, "I once visited a court, wanting to understand why children were being punished so harshly for taking things that were not theirs—sometimes small things, like candy or toys. How did we forget to be kind and forgiving when someone makes a mistake, especially young people who are still learning?" Capitalism's failure at its final hour.
He talked about how upsetting it was to see people hurting each other and acting without kindness. Judges, who are supposed to stand for justice, sometimes made choices that harmed innocent children and forgot their duty to protect and guide. I remember him telling me about a young boy named Marcus (not his real name), only nine years old, who was brought before the court for taking a lunchbox from a classmate. Instead of help or understanding, Marcus was given hours of community service and left feeling isolated and ashamed. The adults in the room were quick to judge, but no one stopped to ask Marcus why he was so hungry that he needed to steal, or what support he needed at home. He said the system has been focused on itself from the very beginning.
Even when things seem unfair, my father reminded me that real change starts in our own communities. We can work together to make sure every child feels valued and safe, not judged or forgotten. As a faith community, we can help by reaching out to children in need, offering mentorship to those at risk, and supporting a justice that focuses on healing rather than punishment. For example, restorative justice circles can bring together those affected by harm—children, their families, and even those who were hurt—to share stories, listen to each other, and find a way forward that repairs the harm instead of just handing out punishment. By inviting young people and adults to participate in these circles or youth-led panels, we give everyone a voice and a chance to heal. We can also collect supplies for families, volunteer at schools, and work with groups that protect young people's rights. When we stand together and show compassion, we help address the very fears my father saw.
It seemed that what truly troubled God was not war or violence, but the sadness He felt when people forgot to treat each other with fairness and kindness. Instead of real justice, He saw courts that just followed rules without caring about what was right for people, and this made Him sad.
God always speaks as Himself, true to His nature. The DMZ felt like watching death happen slowly. I once had an international incident there, when I got a closer look at the shooter from the other side. Kindness and fairness are not about pretending; they are real virtues, not hidden hostility or fake bravery. Even a DMZ can be compassionate through its signs. I remember one day on patrol, someone quietly risked stepping between a stray dog and a minefield, gently guiding it to safety without anyone applauding or even noticing. That kind of simple, invisible courage stays with me far longer than any showy, dramatic act.
No AI can be me. Lord, as I reflect on my father's words and the ways justice can go wrong, I pray for a return to real compassion and understanding. Move us to seek wisdom, so we may know right from wrong with mercy, and strengthen us with the courage to stand up for justice through love, not fear. Let us, and everyone who sees injustice, become instruments of Your grace so that together, we can help restore faith in what justice truly means. Unite our hearts and actions so that our hope naturally leads to change. We need to learn capitalism from crime. Work from labor and put soul in the back seat.
We should all remember to treat each other with kindness and fairness. May kindness guide our thoughts, and fairness shape our hands. Let compassion be the rhythm of our days, and justice the song we carry into the world.
It is I, Donnie Harold Harris, a politician and the founder of the Political Party of Indiana. Thank you for allowing me to tell you who I have become/ & am. My story starts a little unusually. I have perfect recall. Which is kinda like the perfect pitch in music? I remember everything. Yet I have recalled little. This allows me never to have to remember anything as it happens. I take it as it is instead. Here goes. You are the first to hear my story. I was minding my own Plane of Existence, when behold a Messenger of God appeared to me at my throne. I was once again returned to my 8TH existence here on this plane of existence. I was dropped here by ship 8200 years ago. This lifetime, as I arrived at the funnel of creation, I met and was given a list of things, watching in amazement as 2 other beings entered before me. I was the third to go down into creation. I was born 8/1/53 @ 7:26 AM. I was born into the lowest classes of poverty- I would hide my true self, an understanding of the all- afraid of being recognized by something or someone's- I came into this world at the General Hospital, now renamed -Ask-A-Nazi hospital. My mother was a 19-year-old named Mary. I was her 7th child. I am her 4th of 7 sons and 3 daughters, by a carpenter father. She turned 20 the next day. I am an Identical (Mirror) twin. I was born 3 minutes after my brother, who disappeared before I was born. I would not see him for about 8 months.I was very fat & healthy: he was a very sickly baby needing a blood transfusion ( only a single Black lady would stand and give him the needed blood, saving his life, causing teasing later by family) and incubator for 3/4 months (missing union with mom and breastfeeding ) because of his low weight. Born with Twin-to-Twin Transfusion Syndrome. So we meet down the road a piece. What happened to me was also bad. I was circumcised against my knowing approval, creating the basic distrust of medicos & later religion. Fast forward: By the time I finished 8th grade at 15 years old, I had completed 10 years of schooling/2nd grade twice. I would attend 21-grade schools, some more than once. Finishing with 4 universities. I live in the Indianapolis Guardian's Home 5/6 times, totaling over 2 years. I would live in over 100 houses.Meeting 10,000 other kids. Causing compassion and deep unity with all people. Hundreds of teachers. I would also be Molested by 1 Male cousin as an infant, setting into motion a pattern that would end up with me having over 4500 sex partners by 30 years of age. Another incident occurred when I was a first grader, escalating to the Kidnapping and Violent Rape incident @ 15( 7 below). That almost cost me the death of my Dad, Step Mom, Twin, Brother, and Brother Bob. See the police report on me, where you will find other rapes there.(mother hides these crimes for the baby's protection with the false thinking that they will not be recalled later by them, as I can) Read my book when ready -of all data & names & photos then, "Behind the men's room door". Other molestation would happen in order 1. cousin -Buddy Huddleston (dead)- 10 months old. 2. Cousin -Ronnie Harris- age 5-6 -convicted child molester. 3. Happy Hollow Camp -2 brothers who were blood brothers- One torturer -the other molestation and piss (camp nurse interviewed me about it then; nothing happened)- I was also almost murdered by a male counselor at the Pool in the lake while preparing it for other children after lunch to swim. I must also say that a Single Male fisherman saved my life at this same lake at the boat dock as I reached for a frog in the water, which turned out to be a copperhead snake. 4. Garfield Park restroom at the Pool lower area. Hand play 10ish. 5. Paperboy @ 12 tricked into taking a roll of quarters at the paper station while paying my bill early one Saturday morning. Would be forced into submission, and even had a school superintendent watching the action, even though Dick did not join in then, 2 or so times. Later to become a Powerful politician. That resulted in the ------- street murders in Nov 71. Looking for 3 pictures of child porn. Who was in the photos, and what was to drive a 3-year Typhoon of Intrigue? I buried these in the basement of the house that was later destroyed while looking for them.If they had used a pot-smelling dog to find them. I buried with a once of Acapulco gold pot. The photos were made in the basement of the Marion County City Building. They would have been discovered then. The paper station was in the prospect & villa area.1964/5. Police were aware of what happened then. I was again made to flee for my life, forewarned by an undercover agent. Hiding in the US Army. But found it there. 6. Police reported ones. Stranger attack @ 4 -reported to police-Misunderstood and thought I was going to jail for stealing trash, as was told by the perp. Creating a lifetime of distrust of police. 7. Pick up as a 14/15-year-old while hiking down Washington Street, going from downtown to Washington and State Street. Extreme violence and Pot-my first encounter with it. A complete and thorough police report almost ruined my family's trust in the police. 8. Religious one. The encounter with 2 priests at a Catholic church off South Meridian Street, with its big steeples. This caused my confrontation with God himself outside a church on Morris Street. Where I had to decide if it was time for the horseman to let go of his Reins of destruction upon the world. I made a covenant with God with 3 wishes, just like Aladdin and his lamp.Of which, 2 wishes were used; the 3rd has not been used as yet. For all. Working successfully as a local contractor for the last 30 years, only to see all that I had built -home included- Selling over $ 26,000,000.00 in locally sold work, paying an estimated sales tax of $500,000.00, only to receive NO local help from the state or city. Living the last 5 years in a small VA. disability from my service connects duty to my country, or $125.00 monthly. My friend, I am no republican. Not a Democrat. I am always for the most over the least, I am for the most in number. I believe our rights start at birth -completely. That government is a privilege and not a right. We are the citizenry; we live and die. The government is temporary and does not go to bed with me at night. Aren't our rights of citizenship and our greater right as humans first before a sheet of words made up by the few for those most called? How does Donnie view the concept of "team spirit" and its influence on behavior and motivation among individuals, particularly in military or group settings? What qualities does he associate with the "gung-ho" mentality, and how does that affect those who follow such leaders? In what ways has he experienced or observed the impact of strong leadership on group cohesion and actions, laws? The law is unchanging and always natural. Something that is understood without knowledge. Can you help us all out of this mess caused by the few greedy few? Go Green.. Support a Green candidate closest to you today.Then help outwards from there. Send them your support. For now, it's our time. This is the place, and you are the very person to take it back for us all before the 3rd wish is uttered in global disappointment. Green Party. P.S. The first 2 wishes were not wasted. Read my book-It is not a cookbook but a book of Understanding.Thank you, my friend. Donnie Harold Harris
In 1919, on the first in-print occasion that Jung moved beyond Jacob Burckhardt’s serviceable Urbild, or ‘primordial image’, to employ a more controversially Platonizing term, Archetypus (archetype), he linked that new, self-admittedly ‘borderline concept’ that he knew could not quite sit comfortably within reasonable post-Aristotelian discourse about forms of cognition to another, even more ambiguous word that had only recently entered his scientific vocabulary, ‘intuition’, which he forever changed by making it, as it were, the pearl of the oyster.
… we also find in the unconscious qualities that are not individually acquired but are inherited, e.g., instincts as impulses to carry out actions from necessity, without conscious motivation.
In this ‘deeper’ stratum, we also find the a priori, inborn forms of ‘intuition,’ namely the archetypes of perception and apprehension, which are the necessary a priori determinants of all psychic processes. (Jung, 1919/1960, p. 133, n. 7)
As Nathalie Pilard reveals in this scintillatingly scholarly book, which sparkles with careful distinctions, the English translation, honed by R.F.C. Hull, obscures the extent to which an archetype is revealed only through intuitive processes that allow us to perceive it.
Jung actually called these processes ‘archetypes of intuition’, implying in language that turns uroborically upon itself the degree to which his master concept, the archetype, depends upon a psychological process that, like a trident, can seize upon images and patterns of behavior without the benefit of rational capacity to understand and classify them before pronouncing them to be legitimate insights.
The three prongs of this trident appear from this study, which excavates them from the layers of later codification within Jung’s translated writings, to be anschauung (representation), einfall (hunch), and einfühlung (empathy), each operating at different levels of mind that Pilard helpfully discriminates respectively as unconscious, underconscious, and conscious.
As two of these levels operate essentially outside of waking awareness, Jung was forced to see intuition as perception that arrives by way of the unconscious to emerge in consciousness irrationally, that is, delivered, as if by magic, rather than through intentional application of effort.
In the recent history of analytical psychology as a clinical practice, a split has developed among Jungian therapists who concern themselves with the classical, rather Goethean unveiling of unconscious representations, a patriarchally scientific endeavor, and therapists who lovingly focus upon the developmental unfolding of empathy within analytical work, which becomes, as originally between mother and child, a participatory reading of the mind of another through an intersubjective sharing of that other’s self-experience with that of the therapist.
It is therefore refreshing to see the degree of space Pilard gives in her book to the unconscious.
The unconscious is replete with einfallen, fresh insights that are beholden neither to classical archetypes nor to nurturing relationships but are simply what falls into the mind of the intuitive observer in the course of contemplating a phenomenon without either patriarchal or matriarchal prejudice as to what the observer should be learning about the person who has asked for the special parenting that is analytic help.
In these areas of the book, Pilard restores the earliest Jung, to whom insights simply came when he least expected them, and the later Jung who finally decided to call these ‘intuitions’.
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The story, however, of how Jung came to the concept of intuition as a form of consciousness is not so much conceptual as colorful, and one could make an opera out of the players involved.
I have spent much time trying to imagine how Jung came to understand what was, so to speak, right under his own nose: the degree to which intuition could be a dominant conscious orientation, rather than an unconscious spur to the development of what could reasonably be called conscious.
There were men, too: Otto Gross and Emilii Medtner, and mentors like William James and Theodore Flournoy, who helped Jung recognize the value of psychology in both religious and delusional experience
Nor can we ignore the authorization of Jung’s father figures: Bleuler, who allowed him to take the associations of psychotic patients seriously as a form of consciousness, however dissociated, and Freud, who taught Jung how to listen with similar respect to the unconscious productions, including dreams, of neurotic adults.
Finally, one can hardly omit the philosophers whose writings drove Jung to seek the link between intuition and consciousness: the dramatically divinatory Swedenborg, the divinely deductive Kant, the determined and daunting Schopenhauer, the daimonic Nietzsche, and Bergson, the discloser of the value of irrationality.
All of these giants shaped, both in theory and in practice, the notion of intuition that Jung ultimately chose to steer by.
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How all these figures, and more, fit into the emerging conception of a function of consciousness that, proceeding from an irrational (but not necessarily unconscious) base, allowed Jung to understand intuition in both its extraverted (entertaining, envisioning, and enabling) and introverted (imagining, knowing, and divining) aspects (Beebe, 2017a, 2017b), is the success story both told and hinted at in these pages.
Pillard’s method is academic scholarship, at which she is a master, but what she ultimately offers us is also profoundly personal.
She has, in a psychoanalytic sense, produced a Kohutian analysis of the development of Jung’s ideas, the most thorough exposition of Jung’s way to a theory of mind that we are likely to have, because she discloses, in what reads like a story, the way he came to see his own self-experience operating.
That he did this through encounters with colleagues who could mirror and extend his own intuitive efforts led him to perceive not only the ‘archetypes of intuition’ he was consciously seeking, but also to realize them as the basic features of his own way of using intuition to make the unconscious conscious.
It was through intuition – as Pilard documents in a way that allows the point to emerge rather than be stated brusquely – that Jung became conscious not only of who he was but also of how he thought.
What I can only gesture at here is how much reading this book takes us into the longing of Jung’s mind to know itself.
We find that he had to pair irrational and rational aspects of his own nature to realize this ambition.
One cannot do better with this book than to read it as Jung’s genius for gathering links to a grand vision of what it means ‘to proceed from the dream outward’ as he once put it.
This, as Pilard concludes, wed him to the idea that synchronicity is as powerful as causality in helping us understand our position in the scheme of things.
In this way, Jung came to codify irrational consciousness beyond simply intuition and to show us how much the irrational factors in our daily lives.
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P. P. P. does not linger on Richard Wilhelm, whose translation of the ancient Chinese I Ching she explored much more fully in her previous book (2010), which also deals with Jung’s Foreword to that translation, which I have long regarded as Jung’s finest and most courageous display of his own intuitive process.
I add Richard Wilhelm’s name to the list of major figures who allowed Jung’s conception of intuition to ripen because it was Wilhelm’s Confucian understanding of how divination can be used to govern wise action that complemented, in an extraverted intuitive way, Jung’s own introverted genius at intuiting how archetypal patterns organize the dynamics of the psyche.
The reader of these pages will be able to retrace the essential steps to Jung’s mature conception of intuition in both its introverted and extraverted aspects, as for all its seeming and real irrationality, a consciousness, and to see what a thrilling journey of discovery it was for Jung to use that intuition to establish an epistemology of the irrational.
PPpillard herselfadds ua usefuland generous consideration of several writers who have come after Jung to further clarify his essential contribution to the understanding of intuition.
The rigor of Pilard’s understanding of Jung’s effort can now be placed within the history of a philosophy of psychology that clarifies for Jung himself that understanding intuition was part of an even larger effort to comprehend the entire range of what our minds need to draw upon to turn awareness into consciousness. ~John Beebe (2017): Jung and intuition: on the centrality and variety of forms of intuition in Jung and the post-Jungians, International Journal of Jungian Studies, DOI: 10.1080/19409052.2017.1340018
Notes on the contributor
John Beebe is a Jungian analyst in practice in San Francisco, CA, USA. With a background in medicine and psychiatry, he received analytic training at the C. G. Jung Institute of San Francisco.
He is the author, co-author, or editor of numerous publications in the field of analytical psychology, including the books Psychiatric Treatment: Crisis, Clinic and Consultation (McGraw-Hill, 1975, co-author with C. Peter Rosenbaum), C. G. Jung’s Aspects of the Masculine (Princeton University Press & Routledge, 1989), Integrity in Depth (Texas A & M University Press, 1989), Terror, Violence and the Impulse to Destroy (Einsiedeln, 2003, editor),
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The Presence of the Feminine in Film (Cambridge Scholars Publishing, 2007, co-author with Virginia Apperson), The Question of Psychological Types: The Correspondence of C. G. Jung and Hans Schmid-Guisan, 1915–1916 (Princeton University Press, 2013, co-editor with Ernst Falzeder), and Energies and Patterns in Psychological Type: The Reservoir of Consciousness (Routledge, 2017). He teaches analytical psychology worldwide.
