Canberra Jung Society Newsletter Autumn 2011 [Start of Page 4

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The Psychological Significance of Chaos and Disorder
Jonathan arshall The importance of disorder Normally! we ten" to flee from "isor"er an" chaos# i"entifying chaos with e$il an" "estruction% &e "o our best to ti"y it u' an" re'ress it% &e ten" to see "isor"er as something left o$er from our efforts at ma(ing or"er! a 'assing 'hase on the way to further or"er! or )ust e$i"ence of the general *cusse"ness+ of the worl"% ,owe$er it might be suggeste" that life is that which resists or"er an" 're"ictability! an" so the more we are ali$e! the more un're"ictable! an" 'erha's "isor"ere"! we may a''ear% -t might e$en be worth won"ering if s'iritual! social an" 'sychological growth may necessarily in$ol$e li$ing with chaos. -f so! then ta(ing "isor"er an" chaos seriously! may allow us to transform our $iews of 'sychology an" the worl"% Chaos an" "isor"er is a fun"amental 'art of Jung+s theory! es'ecially after he stu"ie" alchemy! but it is often by'asse" in our rush to 'sychological or"er% &e can summarise his 'osition by saying that the e/'erience of chaos! the materia confusa! lea"s to transformation an" is essential to transformation% &hat we will fin" at some stage in our li$es is that the or"er that we wish to im'ose u'on the worl"! or on the unconscious! no longer wor(s 0 it may e$en 'ro"uce further "isru'tion 0 an" that this failure 'orten"s the 'ossibility of new life 0 or further "istress# there is no sunny unrealism in Jung% 1he whole *s'irit+ is hi""en in what we see as chaos an"! as a result! "isor"er is not to be feare"! but to be in$estigate" an" listene" to% 1he "etritus an" "isru'tions we ten" to ignore may be significant an" may inform us about oursel$es or about the worl"% 1his attem't to integrate! an" listen to! chaos rather than to control it! or hi"e it! is a "efining characteristic of Jungian thought% 1his article starts with "isor"er in 'sychology an" then loo(s at our 'reconce'tions about or"er! which 'rimarily come from our religious mythology% 1his of course! relies on us recognising that mythic thought is not "ea" in &estern society# we are still influence" by the stories of the 'ast! e/ce't that they ha$e come to seem li(e common sense% 2ur 'rimary myth is that we ha$e no myths! only other 'eo'le! somewhere else! or at sometime in the 'ast actually ha$e them! we su''ose"ly ha$e outgrown them or lost them% Some thin( this is goo"! some thin( it is ba"! but the 'ro'osition is sim'ly not true% 3isten to a 'olitician some "ay an" see how much of what they say "e'en"s u'on a ta(en for grante" myth! howe$er im'o$erishe"! such as the myth of or"er an" the necessity for its im'osition% yth always feels real 0 otherwise it woul" not be myth! an" woul" ha$e no effect% 4rom consi"eration of our main rele$ant myths we mo$e briefly in to alchemy an" then bac( into 'sychology% So we ha$e a circle! which contains an" e/'resses the chaos5

Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page 6] 1his 'rimary substance [the chaos] is roun" 7massa globosa! rotundum8! li(e the worl" an" the worl"9soul# it is in fact the worl"9soul an" the worl"9substance in one 7Aion C& : --5 .woul" say that it is ob$ious that human beings an" human systems are com'le/ an" interacti$e in this sense! an" thus ten" to sub$ert our 're"ictions! an" than(fully so% 1here is always 'otential for sur'rise in life 0 goo" or ba" 0 an" life always esca'es our e/act 'lans% -n"ee" the more e/act those 'lans are the more our life will ten" to esca'e them% 1here is also no easy "efinition of or"er or "isor"er% As 'eo'le will (now! these are sub)ecti$e! or e$en 'olitical! terms% -f someone else has e$er ti"ie" your rooms or your "es(! you will un"erstan" that someone else+s or"er is not necessarily your own% .owe$er! "isor"er has more ways of occurring than or"er! so we can sometimes agree on what is "isor"ere"! e$en if we cannot agree on what is or"ere"% 1he more obsessional you are about or"er! the easier it is for something to a''ear "isor"ere"% A (nife in a table setting might be )ust e$er so slightly "iagonal@ 1hus! there is a sense in which or"er an" "isor"er are mutually im'licate" an" form an or"erA"isor"er com'le/ rather than an o''osition% 1he ty'e of or"er you culti$ate turns those e$ents! which esca'e that or"er! into what you call "isor"er% -t is the or"er! an" the rigour of that or"er that creates that 'ossibility of "isor"er! an" the or"er often "e'en"s u'on that "isor"er! for its )ustification% As a result! or"ering can get more an" more intense the more it is ina''ro'riate an" fails% 4or e/am'le! intense 'olicing can create crime by loo(ing for guilty 'eo'le an" arresting 'eo'le for less an" less significant offences% 1his is not to say .owe$er! the theory 'o'ularly (nown as the *butterfly effect+ has rele$ance% 1his asserts not )ust that we cannot 're"ict the results of things with accuracy! because of lac( of (nowle"ge! but that "ifferent "egrees of accuracy in our measurements of the same e$ents! may gi$e com'letely "ifferent results% &e might normally e/'ect that as we get more accurate "ata! we woul" con$erge towar"s a 'articular result! howe$er in a sufficiently com'le/ interacti$e system! increasing accuracy of measurements may result in entirely "ifferent results% As a conse?uence! some things are inherently un're"ictable an" thus chaotic# they esca'e 're"ictable or"er% .am sim'ly re$ersing the moral $alue attribute" to or"er an" "isor"er! an" saying that "isor"er is *goo"+ an" or"er is *ba"+! but sim'ly 'ointing out that they come together! an" both may tell us something% -f "isor"er gets most of the 'raise an" attention here! it is sim'ly because such attention is rare 0 e$en anarchists tal( of s'ontaneously arising or"er! an" not of the $irtues of "isor"er% .<=>8% &e "issol$e into flu/ an" coagulate into a tem'orary or"er! which "issol$es again% The theory of chaos and disorder 2nly a si"e illumination is nee"e" from contem'orary chaos theory! because most chaos theory is more intereste" in hi""en or"er than in "isor"er itself% .

ence! the "ynamic unconscious was "isco$ere" 7to "istort a little for sim'licity8 when 4reu" 'ai" attention to "isru'tions 0 sli's of the tongue! memory loss! an" "reams 0 an" when Jung con"ucte" e/'eriments on "elays in associations between wor"s an" "isco$ere" the com'le/es 7C& 28% Sa"ly! 4reu" re"uce" the 'ossibility of unconsciouses to an unconscious! an" furthermore staye" within the Christian tra"ition an" ma"e the unconscious an e?ui$alent of St% Paul+s *the flesh+ which ha" to be con?uere"! or at best sublimate"! so as not to "isturb or"er an" con$ention% 2ne of the causes of the s'lit between Jung an" 4reu" was not )ust that in Psychology of the Unconscious 7Symbols of Transformation [C& 6] is the name gi$en to the secon" e"ition8 Jung e/'an"e" the libi"o to inclu"e all energetic 'rocesses an" ma"e the 2e"i'us com'le/ symbolic rather than literal! but that Jung raise" the 'ossibility that the unconscious was not only a hostile "isor"er! but also a 'otentially beneficent "isor"er% .ence! for in"i$i"uation! the ego nee"s a new relation to "isor"er an" an ability to tolerate 'rocesses outsi"e its control% .e suggeste" that there is an unconscious wis"om# a wis"om that is currently refuse" by the or"er of the ego! an" that 'art of the 'rocess of thera'y is to get in contact with this wis"om an" listen to it! without being 'ossesse" by it% Cisor"er arises again! because the ego can only translate the unconscious $ia symbols! which may o'en to misinter'retation% &e still nee" the ego to )u"ge the $alue an" meaning of that wis"om! at the same time as we sus'en" the ego+s )u"gmental "ismissal of that wis"om% .Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of 'age >] Chaos in human psychology 1o be sim'listic5 ego e?uals or"er! an" unconscious e?uals "isor"er% 1he or"er of the ego is both the or"er we im'ose or "isco$er in oursel$es an" the or"er we im'ose u'on! or "isco$er! in the worl"% 1he unconscious is e$erything else5 1hat which esca'es our or"er! 1hat which is create" by our or"ering an" sub$erts that or"er! 1hat which our or"ering lea"s us to ignore! an" 1hat which is com'letely beyon" our conce'tion but which still affects us% 1he unconscious resists our or"ering% any 'rocesses are unconscious 0 not only 'sychological! 'hysical or biological 'rocesses! but social an" ecological ones% Jung woul" later call this wi"er system which see(s balance *the Self+% But here! the im'ortant 'oint is that the unconscious is collecti$e an" 'lural% 1here is nothing singular about these 'rocesses! an" there is no nee" to assume they are always in harmony! or can be reconcile" 0 hence they can a''ear! feel! or be! chaotic an" "isor"ering% 1he ego+s or"ering is often an or"er of re?uirement! hence the "isor"er of the unconscious! a''ears threatening% 1he or"er we want! an" e/'ect! is not arising! so we ten" to re'ress what is ha''ening! ignore it! or attem't to trium'h o$er it% .

2<08% -n Eenesis! the Bible states that! after the initial creation! the worl" begins as chaos! Fwithout form! an" $oi"# an" "ar(ness was u'on the face of the "ee'% An" the S'irit of Eo" was mo$ing o$er the face of the watersG% 2r in another translation5 Fthe worl" being then a formless waste! with "ar(ness o$er the seas an" only an awesome win" swee'ing o$er the waterG% 1hen Eo" se'arates 3ight from Car(ness! Cay from Night! Fthe waters which were un"er the firmament from the waters which were abo$e the firmamentG! the 3an" from the Sea an" so on% Eo" goes on to ma(e sure that things re'ro"uce after their (in" 7miyn 0 'ortion8! in an or"erly manner! an" so on% . 1his coul" be because our 'rime myths suggest $irtue an" or"er are the same% Creation myths are myths that form an" e/'ress tem'lates for how we collecti$ely thin( the uni$erse beha$es! an" for how we wor(% cosmogonic myths are! at bottom! symbols for the coming of consciousness@% 1he "awn9state corres'on"s to the unconscious# in alchemical terms! it is the chaos! the massa confusa or nigredo# an" by means of the o'us! which the a"e't li(ens to the creation of the worl"! the albedo or dealbatio is 'ro"uce"! the whitening! which is com'are" sometimes to the full moon! sometimes to sunrise% -t also means illumination! the broa"ening of consciousness that goes han" in han" with the *wor(+ 7Aion C& :! --5 . the origin of order So why "o we $alue or"er so much that we often cannot see its harmful effects.Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page =] Jung is saying that the ego is necessary! but it is finite! inca'able of 're"icting the results of action in com'le/ systems! an" has! at best! an a''ro/imate (nowle"ge% Because of its limitations! the normal ego when acting to control the worl" "isru'ts the intricacies an" multi'licities of the wi"er *Self+ an" 'ro"uces com'ensatory an" "isru'ti$e unconscious "ynamics% 1he forces we re'ress or ignore e$entually clamour to be hear" 0 or no longer wor( that well! so life becomes har" or meaningless% 1his unconscious reality cannot be remo$e" by force or egoic reason% 1he only solution is to learn to li$e in a new relation with it! so that it becomes less 'ainfully "isru'ti$e% &e ten" to thin( of 'eo'le being "isru'te" by *mental "isor"ers+! but many of what we call mental "isor"ers are actually e/cessi$e or"erings% Among the common ones are *obsessi$e com'ulsi$e "isor"er+ in which a 'erson must or"er things! an" cannot co'e with "isor"er! they may ha$e to re'eat a 'articular action or set of actions% 1hey ha$e relati$ely few res'onses an" their li$es aim at e/cessi$e or"ering% -n 'aranoia! e$erything that ha''ens is "rawn into a central $orte/ of theories% D$erything is ma"e to be about the one thing% Again the 'erson is so e/cessi$ely or"ere" that their life an" res'onses are "isor"ere"% 1he 'sychoanalytic transference occurs because we are insisting on re'licating a 'articular (in" of or"er 7say the or"er of our family8! which! while a''ro'riate in some circumstances! may not be a''ro'riate in others% -t is often not a "isor"er! that is the 'roblem! but an ina''ro'riate or"er% Myth and order.

owe$er! it is the myth of Eenesis! itself! which im'lies an" frames the argument that 'ercei$e" or"er arises through or"ering% -f we "eny! or ?uery! that 'ro'osition! then the whole argument colla'ses% 1aoism! for e/am'le! can suggest that it is ma(ing "isor"er that ta(es wor(! an" that 'ro'er or"er will settle out the less we "o% 1he or"er inherent in our one Eo" also 'ro"uces the i"ea that the worl" shoul" be e/'laine" through one set of 'rinci'les% &e can tal( of *1he &estern in"+! or *1he Soul+! or *1he Inconscious+ etc%! an" ten" to e/'lain "isor"er by a *fall+ of some (in" from a 'erfect unity% 1his un"erstan"ing ma(es multi'licity ba"! an" suggests that "ifference or conflict is something which shoul" be su''resse"! rather than e/'lore"% &e shoul" "estroy our enemies! as listening to them is chaos threatening wea(ness% 1he so9calle" *ra"ical atheists+ 7such as Jichar" Caw(ins8 seem as influence" by this monotheism as are ortho"o/ly religious 'eo'le# they also only want there to be one truth! one 'rinci'le! one cosmology% Similarly it can be argue" that with one all9 'owerful Eo" there is no room for contingency or e$en that there is no real free will 7hence the i"ea of 're9"estination8! as that woul" lessen the control an" 'ower of Eo"% 1he monotheistic or"ering argument assumes that if e$erything! or anything! were contingent then the worl" woul" be meaningless! an" certainly not enriche"% 1his assume" o''osition between chance an" 'ur'ose is rather o""% &hy shoul" something which is contingent within boun"aries ha$e no 'ur'ose! or be e/'ressi$e of no 'ur'ose.Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page H] 1he message of the myth is that without the or"ering an" sorting of Eo" there is no 'rocess! there is no life! an" no constructi$e "ynamics% 1he worl" re?uires or"ering% Christianity further im'lies that "isobe"ience an" "isor"er are a regression bac( to chaos an" that this is e$il% &e might note that there is nothing in the story! e/ce't the 'resu''osition that obe"ience to or"er is goo"! to in"icate the Ser'ent is evil as such% Peo'le who are influence" by this myth will thin( that without or"ering! without recognise" authority! the worl" will colla'se into chaos% 1hus un"er this myth intelligent $irtue in$ol$es actions which con$ert the chaos of *raw materials+ into useful 'ro"ucts an" energy! an" that without such or"ering action the worl" woul" colla'se% Cisor"er is ba"% Similarly! as there is only one Eo" there is only one or"er% 1here are no com'eting an" legitimate or"ers% 1hus if our or"ering is actually 'ro"ucing chaos 7as when our economic an" 'olitical or"ering 'ro"uces! or enhances! ecological "egra"ation8! there seems to be no way forwar" an" we try to stic( with our or"ers! or intensify them! rather than face u' to the wor( of change% 1he 'ower of this myth can be felt if you ha$e e$er been swaye" by the argument from "esign% 1he argument assumes that what we 'ercei$e as or"er can only emerge if there is someone "oing the or"ering% 1hus it says if you can see or"er in the worl"! it must arise through Eo" "oing that or"ering% . o"ern a$ant9gar"e art! or the wor( of 3eonar"o "a Kinci! shows the interaction between contingency an" 'ur'ose% 1he i"ea is to 'ro"uce something the creator woul" not ha$e concei$e" of in a"$ance% Chance a""s 'ossibilities! .

owe$er! there is no reason why the chaotic an" "isor"ere" shoul" be meaningless! nor why the more li(ely inter'lay of chaotic an" or"ere" shoul" be meaningless% As it ha''ens a com'letely or"ere" statement! or message! is largely meaningless! as you (now what it will say in a"$ance 0 what is being con$eye" to you is com'letely re"un"ant% -t is the une/'ecte" e$ents! that gi$e the message meaning! that 'ro"uce change% So! again! it might be useful be o'en to the 'otential of chaos an" "isor"er# to the 'ossibility that something might ha$e a meaning which "oes not tie u' with other meanings or! in"ee"! which contra"icts them% 1his is one way that we can learn% &hile as Jungians we are use" to sitting with feelings an" sitting with images! allowing things to emerge! we are 'erha's more reluctant to sit with meaninglessness! or with the ran"om! without see(ing to integrate them! an" usually to integrate them into our e/isting worl"% . Iltimately this comes "own to a ?uestion of what Eo" chooses to "o% -f Eo" so chose! then he woul" not mo$e a 'ebble% 3i(ewise if he so chose he coul" not 're"ict all outcomes% 1he i"ea that Eo" controls absolutely e$erything! not only lea"s to fun"amental 'roblems for the role of human choice! but also ma(es Eo" a tyrant% . 1his allows us to set u' another 'ara"o/5 is Eo" so omniscient an" omni'otent that he can ma(e a system so com'le/ he cannot 're"ict e/actly what will ha''en.Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page :] e/citement an" interest! an" hence there is no reason to assume that Eo" woul" want to (now e$erything that was going to ha''en in a"$ance% 1here is classic theological 'ara"o/5 is Eo" 'owerful enough to ma(e a roc( so big he cannot mo$e it.eraclitus realiLe" long ago% Both theoretically an" 'ractically! 'olarity is inherent in all li$ing things@% &here$er the 'syche "oes announce absolute truths such as! for e/am'le! *Eo" is motion+! or *Eo" is 2ne+ it necessarily falls into one or the other of its own antitheses% 4or the two statements might e?ually well be5 *Eo" is rest+ or *Eo" is All+%@% -n"ee"! this is ine$itable! for! as .owe$er! e$erything "oes not ha$e to be one% -t might be easier to listen to "isor"er where Eo"s are not )ust or"ering or tie" to or"er% Polytheism allows "isor"er because the Eo"s "on+t agree an" 'ortents can ha$e $ariable meanings% Conflict is not inherently ba"% all energy 'rocee"s from o''osition! so the 'syche too 'ossesses its inner 'olarity! this being the in"is'ensable 'rere?uisite for its ali$eness! as .eraclitus says! *D$erything is flu/+% 1hesis is followe" by antithesis! an" between the two is generate" a thir" factor! a lysis [se'aration! brea(ing "own] which was not 'erce'tible before% -n this the 'syche once again merely "emonstrates its antithetical nature an" at no 'oint has really got outsi"e itself 7Jung Memories Dreams and Reflections8% .

!ung and the Siou" Traditions5 '2>9:8% -n a way! the tric(ster *sanctifies+ the role of "isor"er an" contingency% &e coul" also suggest 1ric(ster symbolises an" channels the energy which allows us to brea( out of our stereoty'es! con$entions! customs! habits! rationality! or or"ers! etc% -t re'resents an energy that o'ens the worl" of 'ossibilities before us 0 but yes it is "angerous% -t is a force beyon"! or sub$erting of or"er! which is comic! useful an" threatening% Alchemy Alchemy is! accor"ing to Jung! a (in" of collecti$e "ream% -t acts as a com'ensation for 'articular historical as'ects of &estern consciousness% Alchemy restores the sha"ow realms of matter! chaos! 'artici'ation an" cyclic re'etition to our 'sychological life% -n it there is no se'aration between sub)ect an" ob)ect! s'iritual an" material! or goo" an" e$il% -n alchemy! truth an" un"erstan"ing are not absolute% Nor "o alchemists flee chaos5 F1he chaos is the materia confusa% 1his materia 'rima is necessary to the artG! writes Aegi"ius "e Ka"is% By the Secon" birth of Chaos! namely Pan! [the ancients] 'oint at the uni$ersal nature of the worl"! an" the 'eaceableness an" accor" of contrary elements! arguing thereby! that after that great "iscor" which was in the first o'ening of the womb of Chaos! concor" "i" follow in the secon" 'lace! which was as beautiful an" acce'table unto Eo" in the later birth! as "eforme" "iscor" was foul an" o"ious in his sight in the first 7Jobert 4lu"" Mosaical Philoso#hy8% .Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page 10] Trickster 1he 1ric(ster can be thought of as an archety'e which gi$es chaos an" "isor"er a 'lace% 1ric(ster is flui" an" e$er changing% 1ric(ster "oes not hol" with normal rationalities an" ten"s to 'ro"uce "isor"er! or u'set the normal or"er of things% 1ric(ster figures are not a feature of &estern mythology% 1here is a mar(e" lac( of )o(es in the Bible% 1he Ser'ent in the Ear"en of D"en tric(s A"am an" D$e! trying to set u' a situation in which humans are free an" li(e go"s% .owe$er! this tric( is not celebrate"% &ith Eo" being the or"erer it has to be con"emne" an" mourne"! an" Christianity is largely about un"oing the tric( through sacrifice% Jung rather sa"ly here acce'ts the &estern $aluation of or"er! an" "emotes the tric(ster! writing it is5 a Ffaithful re'resentation of the absolutely un"ifferentiate" human consciousness! corres'on"ing to a 'syche which has har"ly left the animal le$elG% .e tal(s of it re'resenting a s'lit 'ersonality or sha"ow! an" at best a 'rimiti$e foresha"owing of the re"eemer% Kine Celoria! a contem'orary Siou/ writer states5 the tric(ster figure 'rimarily re'resents the arbitrary si"e of natural e$ents! those often near coinci"ental ha''enings that "emonstrate the fic(le si"e of an in"i$i"ual+s fate! the ironic un're"ictable situations that arise "es'ite our sel$es 7Celeoria! C.

<H< 8% As the s'irit of chaos is in"is'ensable to the alchemical worl" or"er! so the unconscious is essential to the balance" wor(ing of the min"% Conclusion &hat ha''ens when we "o ta(e life as an inter'lay of or"er an" "isor"er seriously.say to you! unless a grain of wheat falls into the earth an" "ies! it remains alone# but if it "ies! it bears much fruitG 7Eos'el of John 125248% the constellation of the unconscious is a troublesome factor% 1he situation is en$elo'e" in a (in" of fog! an" this fully accor"s with the nature of the unconscious content5 it is blac( blac(er than blac( 7nigrum! nigrius nigro8! as the alchemists rightly say an" in a""ition is charge" with "angerous 'olar tensions with the inimicitia elementorum% 2ne fin"s oneself in an im'enetrable chaos! which is in"ee" one of the synonyms for the mysterious #rima materia 7Jung FPsychology of the 1ransferenceG C& 1>5 .<048% Alchemical change is mar(e" by suffering! "ar( "e'ression! "ismemberment! 'utrefaction! an" "issolution# an" all are essential to the wor(% 1he act of "isor"ering allows new 'ossibilities to arise 0 if 'ainfully% But without the loss an" the suffering! then 'erha's there is no mo$ement towar"s the wholeness of the Philoso'her+s Stone% F1ruly . 4irstly we can acce't that e$erything about life is not controllable% 1hings will go wrong# we will be ill an" so on% 1he issue is not how we control these e$ents! but how we react to them! an" that reaction itself can be messy% &e can acce't that while we thin( we are being rational an" see(ing truth! we actually 'ro"ucing further "isru'tion% &e can 'ay attention to the neglecte" things! the "isru'tions that hi"e new 'otentials an" wis"om! the messages from life an" the unconscious! rather than "es'erately see( to fin"! or im'ose! the or"er we alrea"y belie$e in% &e "on+t ha$e to be hostile to life+s u'risings an" esca'es an" acce't that e$en our best9intentione" actions are o'en to unforseen results% &e may acce't that our mo"els of the worl" are )ust mo"els! useful but limite" an" not necessarily true! an" amenable to change% &e can "iscar" them an" learn again rather than "iscar" the .Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page 11] fire an" water @ are force" to engen"er continually a regenerate" Chaotic water or 'rimor"ial Chaos out of their Centre! for the generation! 'reser$ation! "estruction an" regeneration of all 1hings! an" this will continue until it 'leases Eo" to Calcine an" regenerate the whole DarthM 7 olden Chain of $omer8% 4or Jung! although he changes his min" in $arious 'laces as to where it occurs! chaos is a $ital 'art of the wor(% Isually the e/'erience of chaos occurs in the beginning of the wor( 0 without it nothing ha''ens% [Initing symbols] arise from the collision between the conscious an" the unconscious an" from the confusion which this causes 7(nown in alchemy as *chaos+ or *nigre"o+8% Dm'irically! this confusion ta(es the form of restlessness an" "isorientation 7Aion C& : --5 .

G 2r"ering may ne$er ha$e ?uite the conse?uences we antici'ate% .want to finish this 'iece with a story from Ca$i" Peat 7 Pathways of Chance5 1>18% Peat tells of how the 'hysicist Ca$i" Bohm was tal(ing with some Blac(foot -n"ians% Bohm was "escribing how &estern scientists ha$e built a su'ercon"uctor! which is a state of e/treme or"er% After thin(ing ?uietly an uni"entifie" el"er says to him Fe$erything in nature is in balance! so if there is or"er in one 'lace there is "isor"er in anotherG% Bohm agrees5 FNes! that is correct% 1his "isor"er is calle" entro'yG% 1he Dl"er as(s him5 F1hen are you morally res'onsible for the "isor"er you create through your or"er.Canberra Jung Society Newsletter Autumn 2011 [simulation only] [Start of Page 12] "isor"ers they 'ro"uce% 2ur mo"els sto' being *the way things are+ an" we can be more o'en to the "isor"er which shows what actually is% Ci$ergences from or"er become of interest rather than something to su''ress% 1hus by ta(ing "isor"er seriously we can more rea"ily a"a't to the com'le/ities an" the realities of life an" the unconsciousness we all e/ist within% Perha's we can listen to "isor"er an" learn from it an" 'erha's re$ise our ethics! so that we become more attenti$e to the com'le/ an" confusing nature of reality an" of the others we share the worl" with% &e might no longer im'rison reality so harshly! an" so without a''eal% .

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