Alpenglühen: Überleben im Alpenraum auch für Zugelaufene by Oliver Seibt

By Oliver Seibt

Vom täglichen Er- und Überleben auf Hängen und Pisten, in der Küche und am Tresen, von Männern und Frauen, Lehrern und Schüler(inne)n in Bildern, die das Leben in gelb und anderen Farben in den Schnee schrieb. (Never consume yellow snow....!)

Seit vielen Jahren fahren sie gemeinsam Ski. OS zeichnet das Leben drum herum und hat darüber mit UC und anderen viele Abende verbracht. Alle endeten mit vom Lachen schmerzenden Bäuchen...

Wer Ähnlichkeiten findet, darf sie behalten.

Möge der Powder mit Euch sein. (Die einzigen weißen Kristalle, die excessive machen, ohne den Beipackzettel lesen zu müssen.)

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It has a wider ‘unconscious’ aspect that is never precisely defined or fully explained. Nor can one hope to define or explain it. As the mind explores the symbol, it is led to ideas that lie beyond the grasp of reason. For Jung, the most important role of the symbol was in its portrayal of the archetypes (Jung, 1958, 1959, 1961). Archetypes are inherited elements of the human psyche that reflect common patterns of experience throughout the history of human consciousness. Another way to express this would be to say that archetypes are metaphorical prototypes representing the many milestones in mankind’s evolution.

Once the personal connection occurs, however, an interactive loop is established between the story and the listener’s inner world by which the story is enlivened and further extended. T. 2). If we were to integrate the main points of these various concepts on the nature of the metaphor, we could summarize that: (1) Metaphor is a primary experience that (2) is mediated by right-brain processes whereby (3) unconscious association patterns summate to present consciousness with a new response through (4) a process of transderivational search.

In some Zen Buddhist sects, the koan is the primary teaching vehicle. Rossi and Jichaku (1984) explain that the koan’s importance comes from the fact that solving its riddle requires the student to bypass or transcend normal dualistic modes of thought. Right and wrong, black and white, lion and lamb must fuse into a unity if the koan is to be solved. In this way, the enigmatic, cryptic, and metaphorical quality of the koan forces the mind to reach past itself for solution. In this very reaching, however, the search for solution crumbles into the spontaneous flow of enlightenment—which was there all along.

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