Algo completamente distinto para hoy viernes. Para esta fecha han asociado que esta pagina discute mucho de asuntos de alcantarillas, recursos de agua y ambientalismo sustentable. Sin embargo de los sesenta y pico de posts hasta el momento realmente no he discutido nada que remotamente parezca alquimico. Hoy me parecio un momento de presentar algo por la linea de esos temas. Ustedes saben, con todo este auge de cartas, juegos, y el paje de espadas ('the knave') que tanto se menta en la pelicula de Alicia en el Pais de las Maravillas, version Tim Burton da realmente ganas de escribir algo al respecto.
Personalmente me encantan las cartas y sus dise/nos. Asi como su historia, desde los primeros decks hasta las versiones mas modernas como la Brisca o el UNO. Asi que les incluyo unas imagenes de un deck de cartas inglesas basadas en iconografia maya. Este deck fue desarrollado en plena guerra fria por los rusos. Realmente impresionantes. Link aqui:
http://englishrussia.com/index.php/2008/10/30/the-soviet-mayan-playing-cards/
Mis favoritas son las briscas espa/nolas, como muchos puertorrique/nos hemos jugado muchisimo con ellas. Las inglesas tambien me gustan. Sin embargo tengo un interes especial en las cartas del Tarot, no como herramienta de adivinacion sino como elemento de iconografia y dise/no grafico. Los arquetipos de los arcanos mayores son un resumen de la condicion humana. Pues entonces he estado viendo como Super Punch ha conmemorado su aniversario. Se ha dedicado a desarrollar un deck de Tarot basado en donaciones de artistas graficos de la red. Les inicluyo el link aqui de las que tiene hasta ahora:
La que inclui arriba es el 6 de copas y el dise/no es bien parecido a la version Rider Waite.
Este link presenta el deck y la artista que los dibujo...
Si se fijan, mencione arquetipos, no herramienta de divinacion. Y es que han correlacionado los simbolismos de Jung con los arcanos mayores del Tarot. No quiero sonar como Anita Cassandra, asi que les dejo un paper de ejemplo aqui:
Jungian Dream AnalysisJung (1956/1976) taught that dream images must be understood symbolically. Furthermore, the instinctual basis of these symbols are "primitive or archaic thought-forms" (p. 28). Jung differentiated a sign from a symbol. A true symbol can never be fully explained, while a sign can be fully explained insofar as the conscious ego is concerned. Symbols themselves are archetypal, and they are expressed verbally in terms of signs. We can say, then, that a sign is an individual's interpretation of an archetypal symbol.
"Symbols are the language of dreams. In dreams, the unconscious is revealed in symbols, and the key to understanding a dream is knowledge of the symbol" (Boa, 1992, p. 42). The color of a symbol is also important. Jung believed that the correlation between colors and functions varies between cultures and even between individuals. With Europeans, for example, blue is the color of thought, while red is the color of emotion, green is the color of sensation, and yellow is the color of the intuition (Jacobi, 1942/1973). Von Frantz notes that "dreams generally point to our blind spot" (Boa, 1992, p. 15). They seldom tell us what we already know. To understand a dream, she divides the dream content into thirds:
We compare the dream to a drama and examine it under three structural headings: first, the introduction or exposition -- the setting of the dream and the naming of the problem; second, the peripeteia--that would be the ups and downs of the story; and finally, the lysis--the end solution or, perhaps catastrophe. (Boa, 1992, pp. 33-34)
Jung (1968) states that "In our dreams we are just as many-sided as in our daily life, and just as you cannot form a theory about those many aspects of the conscious personality, you cannot make a general theory of dreams" (p. 124). He then points out that while personal dream symbolism varies with the dreamer, universal dream symbolism is possible of interpretation. "On the collective level of dreams, there is practically no difference in human beings, while there is all the difference on the personal level" (Jung, 1968, p. 124). When analyzing a dream, Jung (1954/1985) suggests that we "renounce all preconceived opinions, however knowing they make us feel, and try to discover what things mean for the patient" (p. 157). We must take into consideration the patient's personal philosophy, religion, and moral convictions whenever we discuss dream symbolism.
Jung (1953/1977) treats dream symbolism on two separate levels: the objective level and the subjective level. The first level is analytic. On this level, the dream content can be broken up into memory-complexes that refer to external situations. The second level is synthetic. In these situations, the dream contents are detached from external causes and must be treated in terms of archetypal symbols.
Nichols (1984) says that "The pictures on the Tarot Trumps tell a symbolic story. Like our dreams, they come to us from a level beyond the reach of consciousness and far removed from our intellectual understanding" (p. 7). According to this view, the Tarot Trump cards can be interpreted in the same manner as Jungian dream analysis.
