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A widespread and major goal of most Taoists is to achieve immortality rather than enter the regular afterlife. Reaching this goal is not easy; various tasks must be met during an entire lifetime to be qualified to be immortal. The two different categories of requirements for immortality are internal alchemy [11] and external alchemy. [12]
When Jung's biographical memoir, Memories, Dreams, Reflections, was published in 1962, Seven Sermons to the Dead was included in an appendix. It remained unclear until recently exactly how Seven Sermons related to the contents of the hidden Red Book. After Jung's death in 1961, all public access to the Red Book was denied by his
Man and His Symbols is the last work undertaken by Carl Jung before his death in 1961. First published in 1964, it is divided into five parts, four of which were written by associates of Jung: Marie-Louise von Franz, Joseph L. Henderson, Aniela Jaffé, and Jolande Jacobi. The book, which contains numerous illustrations, seeks to provide a clear ...
When we say someone dies, we mean the death of them as an individual. In fact, when we die, most of ourselves, such as our organs, are alive. This is why the organs of accident victims can be ...
What Jung did not know was that the text he was reading in fact was a garbled translation of a truncated version of a corrupted recension of the original work. Cleary gives some examples of the way that the text, in his view, was commonly misinterpreted by Wilhelm and Jung, and describes such an instance in the very beginning of the text: [20]
The Persian word for "immortal" is associated with the month "Amurdad", meaning "deathless" in Persian, in the Iranian calendar (near the end of July). The month of Amurdad or Ameretat is celebrated in Persian culture as ancient Persians believed the "Angel of Immortality" won over the "Angel of Death" in this month.
'You are what you do, not what you say you’ll do.'
Jung characterised this as the belief in synchronicity, and himself believed the text to give apt readings in his own experiences. [23] He would later also recommend this practice to certain of his patients. [24] Jung argued that synchronicity could be found diffused throughout Chinese philosophy more broadly and in various Taoist concepts. [22]