derived from the Latin invenire and means to find and hence to find something by seeking it. In the latter case, the word itself hints at some foreknowledge of what you were going to find. Let me go back to the strange ideas contained in the dreams of the little girl. It seems unlikely that she sought them out since she was surprised to find them. She found them as peculiar and unexpected stories, which seemed noteworthy enough to be given to her father as a Christmas present. In doing so, however, she lifted them up into the sphere of our still living Christian mystery, the birth of our Lord, mixed with the secret of the evergreen tree that carries the newborn light. This is the reference of the fifth dream. Although there is ample historical evidence for the symbolic relation between Christ and the tree symbol, the little girl's parents would have been gravely embarrassed had they been asked to explain exactly what they meant by decorating a tree with burning candles to celebrate the nativity of Christ. Oh, it's just a Christmas custom, they would have said. A serious answer would require a far-reaching dissertation about the antique symbolism of the dying God and its relation to the cult of the great mother and her symbol, the tree, to mention only one aspect of the related problem. The further we delve into the origins of a collective image, or to express it in ecclesiastical language of a dogma, the more we uncover a seemingly unending web of archetypal patterns that before modern times were never the object of conscious reflection. Thus, paradoxically enough, we know more about mythological symbolism than did any generation before our own. The fact is that in former times upon their symbols, they lived them and were unconsciously animated by their meaning. I will illustrate this by an experience I once had with the primitives of Mount Elgon in Africa. Every morning at dawn, they leave their huts and breathe or spit into their hands, which they then stretch out to the first rays of the sun as if they were offering either their breath or their spittle to the rising God to mungu. In fact, is derived from a Polynesian root, equivalent to mana or mungu. These and similar terms designate a power of extraordinary efficiency and pervasiveness which we should call divine. Thus the word mungu is their equivalent for Allah or God. When I asked them what they meant by this act or why they did it, they were completely baffled. They could only say, we have always done it. They laughed at the obvious conclusion that the sun is mungu. The sun indeed is not mungu when it is above the horizon. Mungu is the actual moment of the sunrise. What they were doing was obvious to me but not to them. They just did it, never reflecting on what they did. They were consequently unable to explain themselves. I concluded that they were offering their souls to mungu and the spittle meant soul substance. To breathe or spit upon something conveys a magical effect as for instance when Christ used spittle to cure the blind or where a son inhales his dying father's last breath in order to take over the father's soul. It is most unlikely that these Africans ever even in the remote past knew any more about the meaning of their ceremony. In fact, their ancestors probably knew even less or even more profoundly unconscious of their motives and thought less about their doings. Goethe's Faust actly says im an fang val di tat in the beginning was the deed. Deeds were never invented. They were done. Thoughts on the other hand are a relatively late discovery of man. First he was moved to deeds by unconscious factors. It was only a long time afterward that he began to reflect upon the causes that had moved him. And it took him a very long time indeed to arrive at the preposterous idea that he must have moved himself his mind being unable to identify any other motivating force than his own. We should laugh at the idea of a plant or an animal inventing itself yet there are many people who believe that the psyche or mind invented itself and thus was the creator of its own existence. As a matter of fact, the mind of consciousness as an acorn grows into an oak or as soryans developed into mammals. As it has for so long been developing, so it still develops and thus we are moved by forces from within as well as by stimuli from without. These inner motives spring from a deep source that is not made by consciousness and is not under its control. In the mythology of earlier times these forces were called mana or spirits, demons and gods. They are as active today as they ever were. If they conform to our wishes, we call them happy hunches or impulses and pat ourselves on the back for being smart fellows. If they go against us, then we say that it is just bad luck or that certain people are against us or that the cause of our misfortunes must be pathological. The one thing we refuse to admit is that we are dependent upon powers that are beyond our control. It is true, however, that in recent time civilized man has acquired a certain amount of willpower which he can apply where he pleases. He has learned to do his work efficiently without having recourse to chatting and drumming to hypnotize him into a state of doing. He can even dispense with a daily prayer for divine aid. He can carry out what he proposes to do and he can apparently translate his ideas into action without a hitch whereas the primitive seems to be tampered at each step by fears, superstitions, and other unseen obstacles to action. The motto, where there is a will, there is a way, is the superstition of modern man. Yet in order to sustain his creed, contemporary man pays the price in a remarkable lack of introspection. He is blind to the fact that with all his rationality and deficiency, he is possessed by powers that are beyond his control. His gods and demons have not disappeared at all. They have merely got new names. They keep him on the run with restlessness, vague apprehensions, psychological complications, an insatiable need for pills, alcohol, tobacco, food, and above all, a large array of neuroses. The Soul of Man What we call civilized consciousness has steadily separated itself from the basic instincts. But these instincts have not disappeared. They have merely lost their contact with our consciousness, and are thus forced to assert themselves in an indirect fashion. This may be by means of physical symptoms, as in the case of a neurosis, or by means of incidents of various kinds, such as unaccountable moods, unexpected forgetfulness, or mistakes in speech. A man likes to believe that he is the master of his soul, but as long as he is unable to control his moods and emotions, or to be in a period secret ways in which unconscious factors insinuate themselves into his arrangements and decisions, he is certainly not his own master. These unconscious factors owe their existence to the autonomy of the archetypes. Modern man protects himself against seeing his own split state by a system of compartments. Certain areas of outer life and of his own behavior are kept as it were in separate drawers, and are never confronted with one another. As an example of this so-called compartment psychology, I remember the case of an alcoholic who had come under the laudable influence of a certain religious movement, and fascinated by its enthusiasm, had forgotten that he needed the drink. He was obviously and miraculously cured by Jesus, and he was correspondingly displayed as a witness to divine grace or to the efficiency of the said religious organization. But after a few weeks of public confessions, the novelty began to pale, and some alcoholic refreshments seemed to be indicated, and so he drank again. But this time the helpful organization came to the conclusion that the case was pathological and obviously not suitable for an intervention by Jesus, so they put him into a clinic to let the doctor do better than the divine healer. This is an aspect of the modern cultural mind that is worth looking into. It shows an alarming degree of dissociation and psychological confusion. If for a moment we regard mankind as one individual, we see that the human race is like a person carried away by unconscious powers, and the human race also likes to keep certain problems tucked away in separate drawers. But this is why we should give a great deal of consideration to what we are doing, for mankind is now threatened by self-created and deadly dangers that are growing beyond our control. The world is, so to speak, dissociated like a neurotic, with the iron curtain marking the symbolic line of division. Western man, becoming aware of the aggressive will to power of the East, sees himself forced to take extraordinary measures of defense at the same time as he prides himself on his virtue and good intentions. What he fails to see is that it is his own vices, which he has covered up by good international manners that are thrown into this world, shamelessly and methodically. What the West has tolerated, but secretly and with a sense of shame, the diplomatic lie, systematic deception, veiled threats, comes back into the open and in full measure from the East and ties us up in neurotic knots. It is the face of his own evil shadow that grins at Western man from the other side of the iron curtain. It is this state of affairs that explains the peculiar feeling of helplessness of so many people in Western societies. They have begun to realize that the difficulties confronting us are moral problems and that the attempts to answer them by a policy of piling up nuclear arms or by economic competition is achieving little, for it cuts both ways. Many of us now understand that moral and mental means would be more efficient since they could provide us with psychic immunity against the ever-increasing infection. But all such attempts have proved singularly ineffective and will do so as long as we try to convince ourselves and the world that it is only they, that is, our opponents, who are wrong. It would be much more to the point for us to make a serious attempt to recognize our own shadow and its nefarious doings. If we could see our shadow, the dark side of our nature, we should be immune to any moral and mental infection and insinuation. As matters now stand, we lay ourselves open to every infection because we are really doing practically the same thing as they. Only we have the additional disadvantage that we neither see nor want to understand what we ourselves are doing under the cover of good manners. The Communist world, it may be noted, has one big myth which we call an illusion in the vain hope that our superior judgment will make it disappear. It is the time-hollowed archetypal dream of a golden age or paradise where everything is provided in abundance for everyone and a great, just, and wise chief rules over a human kindergarten. This powerful archetype in its infantile form has gripped them, but it will never disappear from the world at the mere sight of our superior point of view. We even support it by our own childishness for our western civilization is in the grip of the same mythology. Unconsciously, we cherish the same prejudices, hopes, and expectations. We believe in the welfare state, in universal peace, in the equality of man, in his eternal human rights, in justice, truth, and, do not say it too loudly, in the kingdom of God on earth. The sad truth is that man's real life consists of a complex of inexorable opposites. Day and night, birth and death, happiness and misery, good and evil. Life is a battleground. It always has been and always will be. And if it were not so, existence would come to an end. It was precisely this conflict within man that led the early Christians to expect and hope for an early end to this world, or the Buddhists to reject all earthly desires and aspirations. These basic answers would be, frankly, suicidal if they were not linked up with people and moral ideas and practices that constitute the bulk of both religions and that, to a certain extent, modify their radical denial of the world. I stress this point because in our time, there are millions of people who have lost faith in any kind of religion. Such people do not understand their religion any longer. While life runs smoothly without religion, the loss remains as good as unnoticed. But when suffering comes, life is when people begin to seek a way out and to reflect about the meaning of life and its bewildering and painful experiences. It is significant that the psychological doctor within my experience is consulted more by Jews and Protestants than by Catholics. This might be expected for the Catholic Church still feels responsible for the Kura animadum, the care and welfare of souls. But in this scientific age, the psychiatrist is apt to be asked questions that once belonged in the domain of the theologian. People feel that it makes or would make a great difference if only they had a positive belief in a meaningful way of life or in God and immortality. The specter of approaching death often gives a powerful incentive to such thoughts. From time immemorial, men have had ideas about a supreme being, one or several, and about the land of the hereafter. Because we cannot discover God's throne in the sky with a radio telescope or establish for certain that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are not true. I would rather say that they are not true enough for these are conceptions of a kind that have accompanied human life from prehistoric times and that still break through into consciousness at any provocation. There is no assert that he can dispense with them and he may bolster his opinion by insisting that there is no scientific evidence of their truth or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things, for God is beyond human understanding and there is no means of proving immortality, why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We would argue that the use of salt is a mere illusion of taste or a superstition, but it would still contribute to our well-being. Why then should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible as the assertion of religious belief. We are entirely free to choose which point of view we take. It will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. There are incredible hardships when he is convinced that they make sense.  It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father's Son and this belief endows their life with a perspective and a goal that goes far beyond their limited existence. It gives them ample space and a meaning of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is and will remain nothing more than an underdog with no inner meaning to his life. A sense of a wider meaning to one's existence is what raises a man beyond mere getting and spending. If he lacks this sense, nothing more than a wandering tenthmaker, he certainly would not have been the man he was. His real and meaningful life lay in the inner certainty that he was the messenger of the Lord. One may accuse him of suffering from megalomania, but this opinion pales before the testimony of history and the judgment of subsequent generations. The myth that took possession of him made him something greater than a mere craftsman. Such a myth, however, consists of symbols that have not been invented consciously. They have happened. It was not the man Jesus who created the myth of the God-man. It existed for many centuries before his birth. He himself was seized by this symbolic idea which, as Saint Mark tells us, lifted him out of the narrow life of the Nazarene carpenter. Myths go back to the primitive storyteller and his dreams. Two men moved by the stirring of their fantasies. These people were not very different from other generations of called poets or philosophers. Primitive storytellers did not concern themselves with the origin of their fantasies. It was very much later that people began to wonder where a story originated. Yet centuries ago, in what we now call ancient Greece, men's minds were advanced enough to surmise that the tales of the gods were nothing but archaic and exaggerated traditions of long-buried kings or chieftains. Men already took the view that the myth was too improbable to mean what it said. They therefore tried to reduce it to a generally understandable form. In more recent times, we have seen the same thing happen with dream symbolism. We became aware, in the years when psychology was in its infancy, that dreams had some importance. But just as the Greeks persuaded themselves that their myths were merely elaborations of rational or normal history, so some of the pioneers of psychology came to the conclusion that dreams did not mean what they appeared to mean. The images or symbols that they presented were dismissed as bizarre forms in which repressed contents of the psyche appeared to the conscious mind. It thus came to be taken for granted that a dream meant something other than its obvious statement. I have already described my disagreement with this idea, a disagreement that led me to study the form as well as the content of dreams. Why should they mean something different from their contents? Is there anything in nature that is other than it is? The dream is a normal and natural phenomenon, and it does not mean something it is not. The Talmud even says the dream is its own interpretation. The confusion arises because the dream's contents are symbolic and thus have more than one meaning. The symbols point in different directions from those we apprehend with the conscious mind, and therefore they relate to something either unconscious or at least not entirely conscious. To the scientific mind such phenomena as symbolic ideas are a nuisance because they cannot be formulated in a way that is satisfactory to intellect and logic. They are by no means the only case of this kind in psychology. The trouble begins with the phenomenon of affect or emotion which evades all the attempts of the psychologist to pin it down with a final definition. The cause of the difficulty is the same in both cases, the intervention of the unconscious. I know enough of the scientific point of view to understand that it is most annoying to have to deal with facts that cannot be completely or adequately grasped. The trouble with these phenomena is that the facts are undeniable and yet cannot be formulated in intellectual terms. For this one would have to be able to comprehend life itself for it is life that produces emotions and symbolic ideas. The academic psychologist is perfectly free to dismiss the phenomenon of emotion or the concept of the unconscious or both from his consideration. Yet they remain facts to which the medical psychologist at least has to pay due attention. For emotional conflicts and the intervention of the unconscious are the classical features of his science. If he treats a patient at all he comes up against these irrationalities as hard facts irrespective of his ability to formulate them in intellectual terms. It is therefore quite natural that people who have not had the medical psychologist's experience find it difficult to follow what happens when psychology ceases to be a tranquil pursuit for the scientist in his laboratory and becomes an active part of the adventure of real life. Target practice on a shooting range is far from the battlefield. The doctor has to deal with casualties in a genuine war. He must concern himself with psychic realities even if he cannot embody them in scientific definitions. That is why no textbook can teach psychology. One learns only by actual experience. We can see this point clearly when we examine certain well-known symbols. The cross in the Christian religion, for instance, is a meaningful symbol that expresses a multitude of aspects, ideas and emotions. If you put a name on a list, simply indicates that the individual is dead. The phallus functions as an all-embracing symbol in the Hindu religion, but if a street urchin draws one on a wall, it just reflects an interest in his penis. Because infantile and adolescent fantasies often continue far into adult life, many dreams occur in which there are unmistakable sexual illusions. It would be absurd to understand them as anything else. But when a mason speaks of monks and nuns to be laid upon each other or an electrician of male plugs and female sockets, it would be ludicrous to suppose that he is indulging in glowing adolescent fantasies. He is simply using colorful descriptive names for his materials. When an educated Hindu talks to you about the lingam, the phallus that represents the God Shiva in Hindu mythology, you will hear things we westerners connect with the penis. The lingam is certainly not an obscene illusion, nor is the cross merely a sign of death. Much depends upon the maturity of the dreamer who produces such an image. The interpretation of dreams and symbols demands intelligence. It cannot be turned into a mechanical system and then crammed into unimaginative brains. It demands both an increasing knowledge of the dreamer's individuality and an increasing self-awareness on the part of the interpreter. No experienced worker in this field will deny that there are rules of thumb that can prove helpful, but they must be applied with prudence and intelligence. One may follow all the right rules and yet get bogged down in the most appalling nonsense simply by overlooking a seemingly unimportant detail that a better intelligence would not have missed. Even a man of high intellect may not understand intuition or feeling. When we attempt to understand symbols, we are not only confronted with the symbol itself, but we are brought up against the wholeness of the symbol-producing individual. This includes a study of his cultural background and in the process one fills in many gaps in one's own education. I have made it a rule myself to consider every case as an entirely new proposition about which I do not even know the ABC. Routine responses may be practical and useful while one is dealing with the surface, but as soon as one gets in touch with the vital problems, life itself takes over and even the most brilliant theoretical premises become ineffectual words. Imagination and intuition are vital to our understanding, and though the usual popular opinion is that they are chiefly valuable to poets and artists, that in sensible matters one should mistrust them. They act equally vital in all the higher grades of science. Here they play an increasingly important role which supplements that of the rational intellect and its application to a specific problem. Even physics, the strictest of all applied sciences depends to an astonishing degree upon intuition, which works by way of the unconscious. Although it is possible to demonstrate afterward the logical procedures that could have led one to the same result as intuition. Intuition is almost indispensable in the interpretation of symbols and it can often ensure that they are immediately understood by the dreamer. But while such a lucky hunch may be subjectively convincing, it can also be rather dangerous. It can so easily lead to a false feeling of security. It may for instance seduce both the interpreter and the dreamer into continuing a cozy and relatively easy relation which may end in a sort of shared dream. The safe basis of real intellectual knowledge and moral understanding gets lost if one is content with the vague satisfaction of having understood by hunch. One can explain and know only if one is reduced intuitions to an exact knowledge of facts and their logical connections. An honest investigator will have to admit that he cannot always do this but it would be dishonest not to keep it always in mind.  It is a common illusion to believe that what we know today is all we ever can know. Nothing is more vulnerable than scientific theory which is an ephemeral attempt to explain facts and not an everlasting truth in itself. The role of symbols. When the medical psychologist takes an interest in symbols he is primarily concerned with natural symbols as distinct from cultural symbols. The former are derived from the unconscious contents of the psyche and they therefore represent an enormous number of variations on the essential archetypal images. In many cases they can still be traced back to their archaic roots that is to ideas and images that we meet in the most ancient records and in primitive societies. The cultural symbols on the other hand are those that have been used to express eternal truths and that are still used in many religions. They have gone through many transformations and even a long process of more or less conscious development and have thus become collective images accepted by civilized societies. Such cultural symbols nevertheless retain much of their original numerosity or spell. One is aware that they can evoke a deep emotional response in some individuals and this psychic change makes them function in much the same way as prejudices. They are a factor with which the psychologist must reckon. It is folly to dismiss them because in rational terms they seem to be absurd or irrelevant. They are important constituents of our mental makeup and vital forces in the building up of human society and they cannot be eradicated without serious loss. Where they are repressed or neglected their specific energy disappears in the unconscious with unaccountable consequences. The psychic energy that appears to have been lost in this way in fact serves to revive and intensify whatever is uppermost in the unconscious. Tendencies perhaps that have hitherto had no chance to express themselves or at least have not been allowed an uninhibited existence in our consciousness. Such tendencies form an ever present and potentially destructive shadow of the unconscious mind. Even tendencies that might in some circumstances be able to exert a beneficial influence are transformed into demons when they are repressed. This is why many well-meaning people are understandably afraid of the unconscious and incidentally of psychology. Our times have demonstrated what it means for the gates of the underworld to be opened. Things whose enormity nobody could replicate of our century have happened and have turned our world upside down. Ever since, the world has remained in a state of schizophrenia. Not only has civilized Germany disgorged its terrible primitivity, but Russia is also ruled by it and Africa has been set on fire. No wonder that the western world feels uneasy. Modern man does not understand how much his rationalism which has destroyed his capacity to respond to numinous symbols and ideas has put him at the mercy of the psychic underworld. He has freed himself from superstition or so he believes, but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated and he is now paying the price for this breakup in worldwide disorientation and dissociation. Anthropologists have often described what happens to a primitive society when its spiritual values are exposed to the impact of modern civilization. Its people lose the meaning of their lives, their social organization disintegrates and they themselves morally decay. We are now in the same condition, but we have never really understood what we have lost for our spiritual leaders unfortunately were more interested in protecting their institutions than in understanding the mystery that symbols present. In my opinion, faith does not exclude thought which is man's strongest weapon, but unfortunately many believers seem to be so afraid of science and incidentally of psychology that they turn a blind eye to the numinous psychic powers that forever control man's fate. We have stripped all things of their mystery and numinosity. Nothing is holy any longer. In earlier ages as instinctive concepts welled up in the mind of man, his conscious mind could no doubt integrate them into a coherent psychic pattern. But the civilized man is no longer able to do this. His advanced consciousness has deprived itself of the means by which the auxiliary contributions of the instincts and the unconscious can be assimilated. These organs of assimilation and integration were numinous symbols held holy by common consent. Today, for instance, we talk of matter. We describe its physical properties. We conduct laboratory experiments to demonstrate some of its aspects. But the word matter remains a dry, inhuman, and purely intellectual concept without any psychic significance for us. How different was the former image of matter, the great mother that could encompass and express the profound emotional meaning of mother earth. In the same way, what was the spirit is now identified with intellect and thus ceases to be the father of all. It is degenerated to the limited ego thoughts of man. The immense emotional energy expressed in the image of our father vanishes into the sand of an intellectual desert. These two archetypal principles lie at the foundation of the contrasting systems of East and West. The masses and their leaders do not realize, however, that there is no substantial difference between calling the world principal male and a father, spirit, as the West does, or female and a mother, matter, as the Communists do. Essentially, we know as little of the one as of the other. In earlier times, these principles were worshiped in all sorts of rituals which at least showed the psychic significance they held for man. But now they have become mere abstract concepts. As scientific understanding has grown, so our world has become dehumanized. Man feels himself isolated in the cosmos because he is no longer involved in nature and has lost his emotional unconscious identity with natural phenomena. These have slowly lost their symbolic implications. Thunder is no longer the voice of an angry God, nor is lightning his avenging missile. No river contains a spirit, no tree is the life principal of a man, no snake, the embodiment of wisdom, the mountain cave, the home of a great demon. No voices now speak to man from stones, plants and animals, nor does he speak to them believing they can hear. His contact with nature has gone, and with it has gone the profound emotional energy that this symbolic connection supplied. This enormous loss is compensated for by the symbols of our dreams. They bring up our original nature, its instincts and peculiar thinking. Unfortunately, however, they express their contents in the language of nature, which is strange and incomprehensible to us. It therefore confronts us with the task of translating it into the rational words and concepts of modern speech, which has liberated itself from its primitive encumbrances, notably from its mystical participation with the things it describes. Nowadays, when we talk of ghosts and other numinous figures, we are no longer conjuring them up. The power, as well as the glory, is drained out of such once potent words. We have ceased to believe in magic formulas. Not many taboos and similar restrictions are left, and our world seems to be disinfected of all such superstitious numina as witches, warlocks and worry-coos to say nothing of werewolves, vampires, bush-solds and all the other bizarre beings that populated the primeval forest. To be more accurate, the surface of our world seems to be cleansed of all superstitious and irrational elements. Whether, however, the real inner human world, not our wish-fulfilling fiction about it, is also freed from primitivity is another question. Is the number 13 not still taboo for many people? Are there not still many individuals possessed by irrational prejudices, projections and childish illusions? A realistic picture of the human mind reveals many such primitive traits and survivals which are still playing their roles just as if nothing had happened during the last 500 years. It is essential to appreciate this point. Modern man is in fact a curious mixture of characteristics acquired over the long ages of his mental development. This mixed-up being is the man and his symbols that we have to deal with, and we must scrutinize his mental products very carefully indeed. Decepticism and scientific conviction exist in him side-by-side with old-fashioned prejudices, outdated habits of thought and feeling, obstinate misinterpretations, and blind ignorance. Such are the contemporary human beings who produce the symbols we psychologists investigate. In order to explain these symbols and their meaning, it is vital to learn whether their representations are related to purely personal experience or whether they have been chosen to dream for its particular purpose from a store of general conscious knowledge. Take for instance a dream in which the number 13 occurs. The question is whether the dreamer himself habitually believes in the unlucky quality of the number or whether the dream merely alludes to people who still indulge in such superstitions. The answer makes a great difference to the interpretation. In the former case, you have to reckon with the fact that the individual is lucky 13 and therefore will feel most uncomfortable in room 13 in a hotel or sitting at a table with 13 people. In the latter case, 13 may not mean any more than a discourteous or abusive remark. The superstitious dreamer still feels the spell of 13. The more rational dreamer has stripped 13 of its original emotional overtones. This argument illustrates the way in which archetypes appear in practical experience. They are at the same time both images and emotions. One can speak of an archetype only when these two aspects are simultaneous. When there is merely the image, then there is simply a word picture of little consequence. But by being charged with emotion, the image gains numerosity or psychic energy. It becomes dynamic and consequences of some kind must flow from it. I am aware that it is difficult to grasp this concept by trying to use words to describe something whose very nature makes it incapable of precise definitions. But since so many people have chosen to treat archetypes as if they were part of a mechanical system that can be learned by rote, it is essential to insist that they are not mere names or even philosophical concepts. They are pieces of life itself, images that are integrally connected to the living individual by the bridge of the emotions. That is why it is impossible to give an arbitrary or universal interpretation of any archetype. It must be explained in the manner indicated by the whole life situation of the particular individual to whom it relates. Thus, in the case of a devout Christian, the symbol of the cross can be interpreted only in its Christian context, unless the dream produces a very strong reason to look beyond it. Even then, the specific Christian meaning should be kept in mind. But one cannot say that at all times and in all circumstances the symbol of the cross has the same meaning. If that were so, it would be stripped of its numerosity, lose its vitality and become a mere word. Those who do not realize the special feeling tone of the archetype end with nothing more than a jumble of mythological concepts which can be strung together to show that everything means anything or nothing at all. All the corpses in the world are chemically identical, but living individuals are not. Archetypes come to life only when one patiently tries to discover why and in what fashion they are meaningful to a living individual. The mere use of words is futile when you do not know what they stand for. This is particularly true in psychology where we speak of archetypes such as the anima and animus, the wise man, the great mother, and so on. We know all about the saints, sages, prophets, and other godly men and all the great mothers of the world, but if they are mere images whose numerosity you have never experienced, it will be as if you were talking in a dream for you will not know what you were talking about. The mere words you use will be empty and valueless. They gain life and meaning only when you try to take into account their numerosity, that is, their relationship to the living individual. Then do you begin to understand that their names mean very little whereas the way they are related to you is all important. The simple producing function of our dreams is thus an attempt to bring the original mind of man into advanced or differentiated consciousness where it has never been before and where therefore it has never been subjected to critical self-reflection. For in ages long past that original mind was the whole reality. As he developed consciousness so his conscious mind lost contact with some of that primitive psychic energy. And the conscious mind has never known that original mind for it was discarded in the process of evolving the very differentiated consciousness that alone could be aware of it. Yet it seems that what we call the unconscious has preserved primitive characteristics that formed part of the original mind. It is to these characteristics that the unconscious minds constantly refer as if the unconscious sought to bring back all the old things from which the mind freed itself as it evolved illusions, fantasies, archaic thought-forms, fundamental instincts and so on. This is what explains the resistance even fear that people often experience in approaching unconscious matters. These relic contents are not merely neutral or indifferent on the contrary. They are so highly charged and more than merely uncomfortable they can cause real fear. The more they are repressed the more they spread through the whole personality in the form of a neurosis. It is this psychic energy that gives them such vital importance. It is just as if a man who has lived through a period of unconsciousness should suddenly realize that there is a gap in his memory that important events seem to have taken place that he cannot remember. In so far as he assumes that the psyche is not there, and this is the usual assumption, he will try to retrieve the apparently lost infantile memories. But the gaps in his childhood memory are merely the symptoms of a much greater loss the loss of the primitive psyche. As the evolution of the embryonic body repeats its prehistory so the mind also develops through a series of prehistoric stages. The main task of dreams is to bring back a sort of recollection of the prehistoric, as well as the infantile world, right down to the level of the most primitive instincts. Such recollections can have a remarkably healing effect in certain cases as Freud saw long ago. This observation confirms the view that an infantile memory gap, a so-called amnesia, represents a positive loss and its recovery can bring a positive increase in life and well-being. Because a child is physically small and its conscious thoughts are scarce and simple, we do not realize the far-reaching complications of the infantile mind that are based on its original identity with the prehistoric psyche. That original mind is just as much present and still functioning in the child as the evolutionary stages of mankind are in its embryonic body. If the reader remembers what I said earlier about the remarkable dreams of the child who made a present of her dreams to her father he will get a good idea of what I mean. In infantile amnesia one finds strange mythological fragments that also often appear in later psychoses. Images of this kind are highly numinous and therefore very important. If such recollections reappear in adult life they may in some cases cause profound psychological disturbance while in other people they can produce miracles of healing or religious conversions. Often they bring back a piece of life missing for a long time that gives purpose to and thus enriches human life. The recollection of infantile memories and the reproduction of archetypal ways of psychic behavior can create a wider horizon and a greater extension of consciousness on condition that one succeeds in assimilating and integrating in the conscious mind the lost and regained contents. Since they are not neutral the recollection will modify the personality just as they themselves will have to undergo certain alterations. In this part of what is called the individuation process which Dr. M. L. von Franz describes in a later section of this book the interpretation of symbols plays an important practical role for the symbols are natural attempts to reconcile and unite opposites within the psyche naturally just seeing and then brushing aside the symbols would have no such effect and would merely re-establish the old neurotic condition and destroy the attempt to the synthesis. But unfortunately those rare people who do not deny the very existence of the archetypes almost invariably treat them as mere words and forget their living reality. When their new monocity has thus illegitimately been vanished the process of limitless substitution begins in other words one glides easily from archetype to archetype with everything meaning everything. It is true enough that the forms of archetypes are to a considerable extent exchangeable but their new monocity is and remains a fact and represents the value of an archetypal event. This emotional value must be kept in mind and allowed for throughout the whole intellectual process of dream interpretation. It is only too easy to lose this value because thinking and feeling are so diametrically opposed that thinking almost automatically throws out feeling values and vice versa. Psychology is the only science that has to take the factor of value that is feeling into account because it is the link between physical events and life. Psychology is often accused of not being scientific on this account but its critics fail to understand the scientific and practical necessity of giving due consideration to feeling. Healing the Split Our intellect has created a new world that dominates nature and has populated it with monstrous machines. The latter are so indubitably useful that we cannot see even a possibility of getting rid of them or our subservience to them. Man is bound to follow the adventurous promptings of his scientific and inventive mind and to admire himself for his splendid achievements. At the same time, his genius shows the uncanny tendency to invent things that become more and more dangerous because they represent better and better means for wholesale suicide. In view of the rapidly increasing avalanche of world population, man has already begun to seek ways and means of keeping the rising flood at bay. But nature may anticipate all our attempts by turning against man his own creative mind. The H-bomb, for instance, would put an effective stop to overpopulation. In spite of our proud domination of nature, we are still her victims for we have not even learned to control our own nature. Slowly, but it appears inevitably, we are courting disaster. There are no longer any gods whom we can invoke to help us. The great religions of the world suffer from increasing anemia because the helpful numina have fled from the woods, rivers and mountains, and from animals, and the godmen have disappeared underground into the unconscious. There we fool ourselves that they lead an ignominious existence among the relics of our past. Our present lives are dominated by the goddess Reason, who is our greatest and most tragic illusion. By the aid of Reason, so we assure ourselves, we have conquered nature. But this is a mere slogan. For the so-called conquest of nature is a literal fact of overpopulation and adds to our troubles by our psychological incapacity to make the necessary political arrangements. It remains quite natural for men to quarrel and to struggle for superiority over one another. How, then, have we conquered nature? As any change must begin somewhere, it is the single individual who will experience it and carry it through. The change must indeed begin with an individual. It might be any one of us. We may wait for somebody else to do what he is loath to do himself. But since nobody seems to know what to do, it might be worthwhile for each of us to ask himself whether by any chance his or her unconscious may know something that will help us. Certainly the conscious mind seems unable to do anything useful in this respect. Man today is painfully aware of the fact that neither his great religions nor his various philosophies seem to provide him with those powerful animating ideas that he needs in face of the present condition of the world. I know what the Buddhists would say. Things would go right if people would only follow the noble eightfold path of the Dharma, doctrine, law, and had true insight into the self. The Christian tells us that if only people had faith in God, we should have a better world. The rationalist insists that if people were intelligent and reasonable, all our problems would be manageable. So it is that none of them manages to solve these problems himself. Christians often ask why God does not speak to them, as he is believed to have done in former days. When I hear such questions, it always makes me think of the rabbi who was asked how it could be that God often showed himself to people in the olden days, whereas nowadays nobody ever sees him. The rabbi replied, Nowadays there is no longer anybody who can bow low enough. We are so captivated by and entangled in our subjective consciousness that we have forgotten the age-old fact that God speaks chiefly through dreams and visions. The Buddhists discard the world of unconscious fantasies as useless illusions. The Christian puts his church and his Bible between himself and his unconscious, and the rational intellectual does not yet know that his consciousness is not his total psyche. This ignorance persists today despite of the fact that for more than 70 years the unconscious has been a basic scientific concept that is indispensable to any serious psychological investigation. We can no longer afford to be so God-almighty-like as to set ourselves up as judges of the merits or demerits of natural phenomena. We do not base our botany upon the old-fashioned division into useful and useless plants or our zoology upon the naive distinction between harmless and dangerous animals, but we still complacently assume that consciousness is sense and the unconscious is nonsense. In science, such an assumption would be laughed out of court. Do microbes, for instance, make sense or nonsense? Whatever the unconscious may be, it is a natural phenomenon producing symbols that prove to be meaningful. We cannot expect someone who has never looked through a microscope to be an authority on microbes. In the same way, no one who has not made a serious study of natural symbols can be considered a competent judge in this matter. But the general undervaluation of the human soul is so great that neither the great religions nor the philosophies nor scientific rationalism have been willing to look at it twice. In spite of the fact that the Catholic Church admits the occurrence of Somnia Adeomasa, dreams sent by God, attempt to understand dreams. I doubt whether there is a Protestant treatise or doctrine that would stoop so low as to admit the possibility that the Vox day might be perceived in a dream. But if a theologian really believes in God, by what authority does he suggest that God is unable to speak through dreams? I have spent more than half a century in investigating natural symbols and I have come to the conclusion that dreams and their symbols on the contrary, dreams provide the most interesting information for those who take the trouble to understand their symbols. The results, it is true, have little to do with such worldly concerns as buying and selling but the meaning of life is not exhaustively explained by one's business life nor is the deep desire of the human heart answered by a bank account. In a period of human history when all available energy is spent in the investigation of nature very little attention is paid to the essence of man, which is his psyche although many researches are made into its conscious functions. But the really complex and unfamiliar part of the mind from which symbols are produced is still virtually unexplored. It seems almost incredible that though we receive signals from it every night deciphering these communications seems too tedious for any but a very few people to be bothered with it. Man's greatest instrument, his psyche, is little thought of and it is often directly mistrusted and despised. Its only psychological too often means it is nothing. Where exactly does this immense prejudice come from? We have obviously been so busy with the question of what we think that we entirely forget to ask what the unconscious psyche thinks about us. The ideas of Sigmund Freud confirmed for most people the existing contempt for the psyche. Before him it had been merely overlooked and neglected. It has now become a dump for moral refuse. This modern standpoint is surely one-sided and unjust. It does not even accord with the known facts. Our actual knowledge of the unconscious shows that it is a natural phenomenon and that like nature herself is at least neutral. It contains all aspects of human nature light and dark, beautiful and ugly, good and evil, profound and silly. The beauty of individual as well as of collective symbolism is an enormous task and one that has not yet been mastered but a beginning has been made at last. The early results are encouraging and they seem to indicate an answer to many so far unanswered questions of present-day mankind.


President Waumadubwari gives a hint that he might be going tough on his ministers. The cabinet has been on a retreat and will be reviewing the minister's performances this morning. Nigeria's record-setting female basketball team. The Tigris releases video accusing sport ministry and National Basketball Federation of form. That video is coming up shortly. And the Kaduna State Governor Nasser El Rufai, SAC's Chief of Staff, not long after he referred to Senusi Lamedu as Fama Emma. Any connection? We'll talk about it this morning. And of course, glad to have you on the breakfast this morning. Wednesday morning, the 13th of October 2021. Thanks for joining us and we hope that we have a very interesting run on the breakfast this morning. I am Osao Gye, Ogbawan. And I am Messi Bopu. Good morning. How are you? Very well, thank you. We have a lot of things to talk about this morning. We're going to start, as always, with our top trending stories. Where, of course, we have a video clip to, first of all, share with you. And then we get right into that conversation. Alright, just before that comes up, let's move to Kaduna State where there is some controversy brewing. Apparently, you know, the Chief of Staff to the Kaduna State Governor was sacked. But that's not unusual. The only challenge here is that it seems to have happened not long after he referred to the... Well, San Ushila Mido as a former MRI of Kano while addressing, you know, a delegation in public. And that's really where the challenge is. And of course, immediately after he left the podium, the San Ushila Mido then stepped forward and said, well, since you referred to me as the former MRI of Kano, I'm going to refer to you as the former Chief of Staff and you know why shortly, not long after that, the Chief of Staff to the Kaduna State government was sacked.  The same thing that I referred to yesterday when I made mention of Raymond Dockbessy, you know, pledging his support for Bola Mettinubu and not long after that, the Federal High Court then asked the EFCC to take him off their watch list. And yesterday I said it might just be a little bit of coincidence. But this one doesn't seem to be or to have a lot of coincidences. It seems to have been pre-planned or seems to have been, you know, the effect of seeming disrespect to the MRI of Kano. I'm sure you must have seen that clip. Yes, I have actually seen the clip. And for me, I just think that we're very big with, you know, titles in Nigeria. That's a very, very serious one. So for instance, you just have the fact that if your name is apparently traveled to Jerusalem, you would probably have your name as Messi, Jeppe at the end of the day. But the truth is, over time, we've actually addressed several governors as former governor. You say former governor of Lagos State, former governor of Cross River State, former governor of River State. So I'm asking if, you know, we still refer, we still address these governors because if they come for a functional event, you get to address them as former governors. Why is that not a big deal? So why is this really, really a big deal? So I'm going to talk about it after the video, please. We're going to share the clip with you and then we'll talk a little bit more about it and some of the angles that Messi just brought up after this. So quickly enjoy this. Hello, I'm Harinez. I'm the owner of this zone. I'm from Karno. And to be honest, when I look through the plan and when I listen to the, I'll call him the former chief of staff and we'll understand why later. Next time you call me former Amier. Well, you know, that's exactly how it played out. And, you know, of course, the next news that broke was that the chief of staff had been sacked.  But of course, Nigerians are very big on titles, very big on, you know, on respect. Same way, sometimes we have guests via Zoom on the program. If you don't address them as professor of this or professor of that, you know, he may not even answer your question. You know, because the truth is, let's be very realistic. I mean, these are titles. That's not how this is not who you are. I mean, it is. I mean, some people would say, well, I mean, this is who I am. I've worked hard to end this title. And so I want to be addressed as this. The only challenge here is that Sanusi used to be the MI of Canada and the only one until sometime in 2020, when he fell out with the Karno state government, you know, they accused him of disrespecting the government and disrespecting the emirate.  And then the Karno state governor, Abdullaikand Jayden, you know, set up four new MI's of Karno. And so, you know, the idea was to whittle down his powers. You know, and this, I think, was in March 2020. The idea was to whittle down the powers of Sanusi and, of course, make him not the only MI of Karno. And so there has to be some clarity there. You know, if now that there are, you know, four or five of them and no one in, you know, no one in particular is the MI of the whole of Karno, you know, then there are MI's of certain regions in Karno state if he still can be referred to as the MI of Karno, which I don't think. You know, because yesterday, I think that the internet has been buzzing with that particular one. That same, you know, the argument that you're putting up for it right now, you have a lot of Nigerians who think that really, really, should we even address him as the former emirate because at some point he feels like it was really dethroned and all of that. That's, you know, that's also another angle to the particular one. But I'm thinking, could it be that when he said I was going to address you like the former chief of staff, could it be that that was a signal that was sent that led to his being dismissed? Yeah, I also saw some of those comments from people who said that it's possible that he also had heard of, you know, a possible cabinet reshuffle happening in Kaduna state pretty soon. And that's why he made that statement, knowing that, well, knowing beforehand that the chief of staff was going to be taken out, which is just conspiracy theories or people, you know, overthinking. But another question that I would want to ask is, you know, does he really have that much power in Kaduna state? And what really has been the relationship with him and the governor of Kaduna State, Nasser al-Rufai, for him to be able to say, well, this person disrespected me and I would like him sacked. Do those things really happen?  And so you have to, of course, you know, live with the consequences of some of these actions. But what would, you know, Sanusi now, let me do Sanusi, want to be referred to as? Would he still want to be referred to as the Emir of Kanu or the Emir of a certain region or the former current, current former Emir of Kanu? I don't, it's a little confusing. These are some of the things that we asked yesterday, you know. What exactly would you like to be referred to as if you're no longer seen as the only Emir of Kanu? Maybe, just maybe there's an opportunity to speak with him and then we'll find out what he would like to be referred to as because it's quite confusing. I mean, I think that if you ask me, if you have to discharge, if you have to let go of someone, fire them, they should be sacked based on the fact that they're not able to, you know, discharge their duties or probably the, that some form of not leaving up to expectation duty-wise and also let's just also talk about maybe rules and regulations of, you know, the engagement of the entire service.  I'm sure there's a rule. I'm sure there's a procedure. Because right now it feels very, it feels very... It feels personal, you know, and these are not the crimes. And, you know, I've also gotten confirmation that they are both very, very good friends. I'm talking about the Cardinal State Governor now and San Uzi. So you can tell that I'm even being careful. I don't want to say former or I want to say or I also don't want to say Emir of Kanu. So I might as well just go ahead and call him, you know, one of the Emirates of Kanu. Not the only one, but one of the Emirates in Kanu and the Cardinal State Governor are really, really good friends. And so it's really the situation, you know, what Nigeria really is. If you have a relationship with somebody, you can really pull those type of favors every now and then if you feel disrespected. Same way people can be driving and, you know, police check and stop them and they say, I will call your boss, you know, and you get themselves out of trouble. For discharging your deeds. Yeah, simple things like that, you know. And it is what it is and that's really how Nigeria is.   Well, even if that's going to happen, I mean, we're just looking at the time again, you know, we're looking at the timing. Timing. You know, timing is really, really, because for me, it feels like that probably would have just been a signal. So I would definitely address you as a former and shortly after that, you know, he lost his job. Anyway, we'll move away from Cardinal State now. And then let's move into sports. And I'm sure Wally's got to be excited to talk about some of these things later. The Tigress, who of course just won the African basketball, female African basketball championship for the third time, I believe they've won it 2017, 2019 and 2021 or 2021 and have done Nigeria very, very proud are complaining bitterly because of something that is very, very common with regards to Nigeria's athletes.  And so we're going to let you watch this and hear what they had to say. And then we'll talk about it when we come back. Enjoy this. 2019 and 2021, which is historical, but still no invitation has been extended to the team to visit Asura or a presidential handshake. Why? President of MBBF Musakita says that the Federation isn't owning any players, officials or vendors. This is far from the truth. The last time we checked our allowances, stipends, bonuses, training grants and donations made by banks for players, officials and volunteers still have not been paid. We are owed $73,118 from the MBBF, $24,000 from the Ministry for the Tokyo Grant and $100,000 from donations from three banks in Nigeria. Oh, well, I saw that yesterday and, you know, I actually did have a good laugh, mostly because it's not, this is not new. I remember that we've spoken about, you know, something similar with regards to Supergirls Coach Gennad Robin, owned, owed about five months' salary. We've heard of, you know, many, many Nigerian coaches, West Ahof and the one who's late now. There's many of them who, Nigeria's sports industry generally, you know, has had its fair share of numerous times when players are owed allowances, bonuses and some of all of that. I remember, you know, months ago, I also was speaking here and I said that, you know, I feel like we also need to move away or develop our sports industry to a stage where the players are no longer dependent on governments financing. Well, governments should finance definitely, but the benefits of winning, you know, there should be some level of private sponsorship. There should be sporting brands. There should be beverage brands. There should be all those brands who come together to support. And so whenever you win, you know, an athletic championship, basketball, football, short put, whatever, you know, it is, you're sure that you would either be signed by, you know, one agency or the other or once, you know, sporting brand will sign you up and you get millions of Naira simply by doing that instead of waiting for the Nigerians all the time to pay. That's what I said then, but the challenge, I'm just going to quickly say this, that from what they mentioned, they said they are owed $73,000 by the NBBF, $24,000 from the Tokyo grant that was given to them and $100,000 from Nigerian banks that also donated to them. None of them have been paid to the female basketball team. And that tells me that even when private bodies donate to these people, they still don't get it. Now, so let me start from, let's start from the beginning where you talked about the fact that, you know, it should not be left to government alone to actually fund, especially when you have, you know, these persons going out to represent the country at different kind of sports and all of that. There should be some private support. Let's also talk about reportage. Let's talk about patronage. If you look at the way we patronize, you know, the other leagues, the other leagues that are not the Nigerian leagues and other sports and all of that, you find that we don't have so much patronage. How many persons can actually see, I know a lot of people have the Jesse, the Jesse, right, the Nigerian Jesse, but if you want to compare that to the number of persons who own the foreign Jesse's, I mean, or the different clubs, the Mayu, the Liverpool, the Astana, what have you, you find that it's not enough. I'm talking about how many persons are really patronizing the Nigerian, you know. But that's mostly, and you may want... So if we don't have at the individual level people patronizing, how do you then now say you want people to begin to finance to support all of that sponsorship? It might just be very difficult. So I think that, you know, it's high time that we begin to... And that sounds good. Pretty much the same thing with telling Nigerians to buy local brands, you know, and stop buying foreign-made cars, stop buying the Toyota's and the Mercedes. You know, buy Innocent. You know, yeah. You know, it's pretty much the same thing.  Go to the stadium, Taslim Balogun Stadium. Go to the stadium in Inugustet and Water Rangers and some of all of that, which I did a few times. But we can also argue and, you know, deny the fact that I don't think that they've also made it attractive enough for Nigerians to find that level of interest. Nobody wakes up in the morning and decides to, you know, just go and support because always the picture will take thing to do. It has to be attractive to some level. And that's what they've done outside Nigeria. Look at the South African League.  They've invested heavily in their own sports and that's what makes it look that way. I know that ticket prices are, you know, pretty cheap here in Nigeria to go to watch a football game. It's maybe like 500 now, 300 now, I'm not sure. But it still hasn't made it attractive enough and you cannot force patriotism. You can't flog a person and say you must support your local team or your local basketball team. So I'm saying that we need to start from the basics. I mean, it starts from there. So if you see the level of patronage is very low in terms of less support, then how do we now progress from that point to having... Because you only get to support what you're believing and if you don't believe in it, how then do you put your money in it? So that's a very... But it's okay to say yes, let's begin to have, you know, individuals, let's begin to have organizations actually support throwing the weight behind finances and all of that. That's a good one, but like you also mentioned, it's also important to make it attractive because if it's not attractive enough, how then do you want to put out your money, all of that? Then also, it's quite unfortunate if you ask me. It's really, really sad that you find out that those who laid the golden hand are not taken care of and it doesn't really make sense. Yeah, and I said earlier that, you know, it's almost... You should expect these things if you're going to be performing any sport for Nigeria, whatever the sport is. And that includes also the Paralympics. If you are going there, one of the things that you mentioned, if we played that whole clip, you will see that they called out Mosakida, who's the head of the MBV, multiple times and said that he basically doesn't show up for anything that they do. He only shows up when it's time to take pictures with them after they win. If they're going for training, they have conferences, they're having anything useful. He doesn't show up and that's what the girl said in the full length of that video. And he only shows up when it's time to take pictures with the president or when they win a trophy and then he comes to take pictures and carry the trophy with them and some of all of that, which really is very, very indicting on him. Pretty much has been the same thing or was the same thing with Simon Dallon when he was sports minister back then. And so these are very stereotype Nigerian problems, very, very typical Nigerian challenges in every single sector of the country and the sport is not left out. The same failures that we've had in government at every level, education, healthcare, infrastructure, whatever you want to call, affects every single level and that includes sports also. These ones are even lucky that they are outside Nigeria. You can hear the accent. You're not even here in Nigeria. Imagine they were anybody or in Lagos. They wouldn't even have energy to make this video and talk about some of all these things. But apart from the fact that for me, I'm actually laughing at it. It's a very serious thing. Oh, I find it funny. I think that it's high time that we step up the game because we continue like this because something will just definitely wake up and don't have peasants representing us at any level in any sports entirely. It will really, really, really be bad for us. And I hope... Okay, well, I don't want to speak negatively and say I hope that everyone just realizes that you shouldn't expect anything from the Nigerian side when you go to play for Nigeria. And that's why you see many, many of these athletes deciding to play for... to run, to play sports for totally different countries. They'll go to Portugal. They'll go to England. They'll go to Australia. Any country whatsoever that would take them, they would move and leave the Nigerian sports industry simply because they've seen from time and time and time again that there's barely any support coming from the Nigerian side and they mutter the amount of money that is donated or is promised to them. They never get it. Maybe after years and years and years. Look at Chioma Junewa. It was months ago that we started hearing that the current legacy governor gave her house that was promised to her more than 10, 15 years ago when she won the Olympic gold. So it's pretty much the same thing that has happened over time till now, which is very extremely shameful. Very shameful. For everyone who has, of course, any relationship with the Nigerian sports industry. And I hope there's one of the things that we'll be talking about today because sometime later on in the show we'll be talking about the government and, of course, assessing the performances of his ministers. These are some of the things that should be asked. What exactly will the sports ministry be able to say that they have achieved since they've been there? I think all the numerous challenges that we've had in the last couple of years. I look forward to that conversation. It comes up sometime just after 8 a.m. this morning or sometime around 8 a.m. this morning. We'll take a short break. When we come back, we're moving straight to off the press. We have a review of the stories making headlines across Nigeria this morning. And, of course, our guests will be joining us. Good morning once again.


Hey, good Tuesday morning everyone. It is time to talk about the markets with Jim Kramer on the floor of the New York Stock Exchange All right, Jim. Let's begin with Equifax We now are hearing that more people may have been affected by this hack I think that people have to understand that what the goal of the bad guys is is to take out a line of credit in your name Because they have everything that you Have so in other words you have all the information that might that someone could say listen I'm x meaning you and I would like to take out a $15,000 home equity loan against what I own I own this house. It's a dislocation and here's my social security number And I'd like to open that line of credit now. There'll be a lot of banks that say well look I want to know more about you but there'll be a lot of banks to say fine and What you have to do is be sure that the bank knows that you are not or want to take out a line of credit now Equifax is not saying that but I'm saying it because what I don't want you to do is get hurt I don't want you to get hurt and then sue Equifax and end up paying lawyers a lot of money and getting like a quarter of what you thought So that's what they intend to do the bank guys. They want to open a line of credit They're not trying to steal money out of your bank account. That's too small They want to be you and get a giant check from the bank Which is from your account. It's scary and we have Rick Smith on Capitol Hill today But you know these hearings right or just for show. I mean do you expect any real change? I said on CNBC, you know, you're not gonna get changed The reason why you're not gonna get changed is Equifax is very much part of the firmament and what you would need to see change is Big shareholders saying listen, I can't order anymore. I'm selling and big clients saying I can't trust Equifax You're not hearing either It's like when I talked about Wells Fargo this morning if Warren Buffett said, you know what the reason why I bought this stock is Because the cross-selling and it turned out there really wasn't real cross-selling and so I have to debate my position That would be like what he did with IBM Remember he came on TV and said that he was wrong about IBM and that was pretty much the end of the stock It went down dramatically if he had said he's wrong about Wells Fargo That would have been very very important to me But he didn't now Wells yields 2.8. I don't like Wells as much as a like city Key we took our money out of Wells bought some key which has been terrific And we own city which is great But I just want people to understand that the constituencies for Wells are mr. Buffett and Congress and neither is taking any action When Warren Buffett said he has faith in Tim Sloan, I mean, do you have faith in Tim Sloan? I think the culture of the bank is Questionable now. Why do I say that I read the Sherman and Sterling report about the culture of the bank? And the culture of the bank was designed to get the stock higher by promoting this notion of cross-selling and Telling Wall Street that because they get more money per account than anyone else They should have a premium multiple to all the other banks and that's what was going on for a long time That had been the thesis So am I sure that that thesis is now eradicated? Not clear I think that mr. Sloan's good guy, but I don't I think the culture is called into question, but I Would go a step further and say I've called it the question, and you know in a certain point I Have to move on because nothing's going to happen. I I don't like Wells as much as I like some other backstab but I am Very aware after many years of being in business and journalism That I could sit here and tell you over and over again that I think it's wrong and it means nothing Unless a prosecutor gets involved Justice pardon gets involved or they actually say listen We want to claw back all of the money and we want you to have a special master on the board Which is what I proposed Then I don't think there's real change a special master on the board would make me feel Good, and I would probably even recommend the stuff, but I do feel that that's the change that's necessary That's what I totalist before when she was on bad money a special master a Magistrate retired federal judge put on the Wells Fargo board would do a great deal for me to think better about the culture Something will continue to watch and Jim when you talk about Wells Fargo in the sense of the looming rate hikes another stock We should look at his paychecks, and you have Martin music on tonight Yeah, paychecks is a company that guided much better than expected there had been you know There's a lot of cells and very few buys on paychecks the analyst community has not liked to stop and they fought it all the way up and That's not clear to me why they would do that But Marty music did a great job and guided up and I will be talking about those guide-ups tonight I am sure that the analyst community will dig in their heels Not unlike they did with PayPal in the 30s and 40s where they just said look this is not a good story They don't think the paychecks is a good story if you think that a big guide up in the second Hey, you know for next year is not a good story. I can't help you. It's a very good story We'll watch for your interview tonight at 6 p.m. Jim also GE chairman Jeff Imelt stepping down earlier than we thought Here's another good example of what I'm talking about as I don't have subpoena power I don't have anybody in the board room You know, I didn't expect Imelt to retire until you're in but why when I checked with the company. They said listen, you know GE Flannery's doing really well sir retired early now. What are you gonna do? Are you gonna say? Well, is that because he? Interviewed for the uber job. I mean and then they'll say no Jim He retired early because he likes Flannery. I'm No subpoena power. No ability to be able to crack that facade if it is a facade at all Maybe that's exactly what happened. You have to make the judgment my travel trust owns GE We have told Members of the club that it's not a great stock. I want to see what the reset is GE Starbucks Nule there's some companies that we own that have let us down and it's okay now you could say Jim They didn't let you down you let Club members down, but we have tried very hard to tell people we downgrade stocks and say listen don't own this stock and We own it, but we're gonna try to get rid of it some day We hope better things but if you just start subscribing to the product this is not the one to own and But I am very Resigned to the notion that there are stories that come out that you can necessarily Say here's what I think really happened now I did put Richard Smith on the wall of shame and Equifax because it was no reason how he could keep his job That was wrong and I can urge people I can urge boards of directors to say I wouldn't keep that person on And put pressure like that, but in terms of finding out the truth about why email left it I have to just say listen he left because they said that Gee that he's happy with Flannery's work. I happen to like Flannery very much. I have said over and over again I think Flannery's gonna good do a very very good job But that said the company he was given is not a good company And that's because there were a lot of changes that were made oil buying oil at the top Selling finance at the bottom. These are the kinds of things that make it so the company's very problematic Just generally speaking, are you okay from a corporate governance perspective with someone being chairman and CEO? I prefer to have separate. I Think that that gives you gives the CEO Puts a lot more heat on the CEO and CEOs make a lot of money and it's okay that can handle heat All right moving on a linar reporting and earnings beat the CEO saying that the storms are just short-term impact Yeah, that's true. And I'm working on a piece right now for real money about how why is it the homebuilder stocks are finally catching fire? I mean there's a I did a piece this morning about like, you know the negatives morphing the positives Yeah, you know you look at General Motors, and it's like they've been saying good things and then suddenly it catches fire This is what's called bull market activity, and I think that a lot of it's been a very long time Since there's just been plain bull market Action bull market action meaning that people are saying you know what this is wrong that General Motors sells is six times earnings It's better than that and I think a lot of people do top-down and say well listen the S&P is expensive What I'm looking at is individual components the S&P and say well geez that's that's too cheap I think the JP Morgan. I think it's cities too cheap I I just think you have to look and see what's cheap, and you can buy Jim I wanted to ask you about a Wall Street Journal report saying Goldman Sachs is weighing trading Bitcoin You used to work there any thoughts there? Yeah, I mean look a it's very interesting.  I said that this is good for Nvidia because you mine Bitcoin with Nvidia People say yeah, but Goldman this Goldman that look if Goldman wants to make a market that's fine JP Morgan said it's a fraud Nvidia stock I said yesterday has a wall 180. I reiterate that there's a wall 180 the big the big Semiconductor stocks are not working here after working last week I think that they remain good buys them that Nvidia video from yesterday went like viral on ourselves. We did so well Well, look, I mean Nvidia's Very you know, it's a hundred billion dollars people are very suspicious of that People do not think it had that great a quarter I look at artificial intelligence go back and see what Dickerson said district said about applied materials, and I think you'll see that it's a very very solid investable thesis of artificial intelligence of which Nvidia is one of the few companies that's direct beneficiary of plot materials lamb, but these stocks had a very big run into Q4 and there's profit taking there and new money rolling into Intel and General Motors So it's money going out of the companies that had the stocks that had a big run and into the stocks that haven't had a big run And that's been a theme already. It's just been two days if anyone wants to know about artificial intelligence They should look up during of you with applied materials because we learned so much. Thank you very much Jim before we end Pepsi reporting earnings tomorrow. It's an AP we trim PepsiCo ahead of this because we Feel that that group is very problematic group of which PepsiCo is the best It's by far the best house in a in a really bad neighborhood and so therefore We are concerned about it. I don't know you've got a trading strategy Speaking to you're doing your terrific conference call this morning And I think you have to bring up this notion of what are you know? Can you own a stock in a group? That's really bad if the stock if the company is great It's an interesting question to put to your group, you know, can you own a bond in an area? I mean, I know you've got a collected group, but I do think that One of the things I preach is diversification and I'm reluctant to just You know remove all the packaged good stocks because I think that there's some value there But you know, you always want to try to figure out whether you have to be in everything. It's hot If you're in everything, it's hot. You'll find yourself in a lot of things that are cold It's good advice. We'll be talking about that and much more on trading strategies today at 1130 Jim Kramer Thank you so much and for more information on the stocks dimension. Please head to the street com


What did we do when we all went out, all went out? Head start. A head start for poverty's children. Poverty is the great incubator of more poverty. The breeding ground of disease, of alienation, of defeat. Children trapped by circumstances need a way out. Head start is that way. It's a hand extended in help and love to offset the hatred, the apathy, that beset a child who lives in squalor. How can such a child be given confidence in his own ability and worth? Only with help. The kind of help that head start can give. The dingy hallways, the overcrowded rooms, leave their mark on a child for life. These rooms may grow and never see a book. Never see a crayon. Never sit down at a table to eat. Never have a chance to know the world before they're thrust into it. How can they learn to talk if their parents don't talk to them? To learn to read if they've never seen a book. It's now that they need a head start. For the years up to six are the years that can shape an entire future. Dropouts are made here.  But once he falls behind, it's almost impossible to catch up. These are the children, some from the city, some from the pockets of rural poverty, who are being given a new kind of beginning, a head start. Louisiana to Oregon, from Louisville to Austin, in Yakima, and Walla Walla, and Wilkes-Barre, New York. More than 2,000 communities have joined in this effort to do something for their children. Churches, schools, colleges, professional and civic groups, and volunteers by the thousands have organized to give their children a head start. A start that breaks the barriers of race and language and religion. The Office of Economic Opportunity is working with local communities as head start moves forward. Preschool classes are not new, but they are new for the children of poverty. Do you know how to put your sweater up, Carol? See? It looks good. It's good, and it has a nice look there for you. Fine. Fine. Shall we try one? You think the whole on one foot? I still wouldn't put it on the other foot. Would you like to walk around? Kathy, would you like to take the area around and see what he'd like to do today? You go with Kathy, she's one of our teachers. Thank you. In the first summer, more than a half million children came to head start. That's how cool you are. Now we will know exactly who you are by looking. In Watts, in San Juan, in San Francisco, and in the hills of Appalachia. Poverty knows no geography. The children in Manchester, Kentucky, may have more air and space, but their deprivation and their needs are the same as those of children on the roof of an East Harlem church. Table and on the table they were. In many ways, they're like all children. Some are shy, some are talkative, some angry, some are bold and curious, and some are remarkably skillful. In the midst of the children of poverty, with special needs, that only special help can satisfy, in head start plays more than fun. It has a purpose. A child needs activities that challenges ability and give them a sense of accomplishment. It means not having the experience that other children can have. There are few things to play with, to pound or to paint, to take a part or to put together. Everyone learns by doing. Opens up to a child as he explores how things look and smell and sound and feel. That learns how things act when you're blowing them, when you fit them together, and when you don't keep an eye on them. A medical examination of each child is essential to the program. When you're getting familiar ones there, too, a child who needs glasses can't learn to read. Look over this direction. A child who can't hear is unable to compete with those who can. Put your hands way up above your head, way up high. Most head start children have never seen or been seen by a doctor until now. Then we have to give you a little shot, too, dear. Little examinations, too, are part of the new experience, the new caring. Isabel, do you have a toothbrush at home? You miss no toothbrush.  We should ask her because some of your teeth need to be brushed. See, they're getting all dirty. Yes, my, yes, my toothbrush. Your sister has it.   And Isabel, you know you have holes in your teeth. You'll have to ask your mother to take you to your dentist. Huh? Yeah. Don't you want to go to the dentist? Hunger weakens and demoralizes. And far too many children don't have enough to eat. At all, Head Start centers as snack or hot lunch is served. For children who come from homes where there's no conversation, learning comes hard. Without words, life is bewildering. Books can be useful and exciting. But first, you must be properly introduced to them. What's that? A necklace made out of something pretty. And here's a big, here's to be watched, ma'am. And the bell would wake her up just right. And what's that? A bird. A bee, right. And you have to be careful, I think, because when the bees can hurt you. Each day brings new adventures that teach a child new words and new ways of sharing. That's right. Is that what your picture is about? The three, what? There. Oh, we can all take a look. Timothy, well, you should come up and show up. Baby bear. Hey, baby, what size is baby bear? Little, little, little. The bird's there, and then there's that. One baby's there, and then the mother's there. Then somebody's sleeping in my bed. And then the call to police. How does a child learn to overcome suspicion and fear of what's new? Here, you take it. Take it like this with both your hands. There. That's right. That way. That's it. Hold him gently. Take it. You can't hold him. Let's put him up. If he's never held a guinea pig, why shouldn't he be scared? In time with a wise and sympathetic teacher, he'll outgrow his fear. There, that's the way. Can you pet him? Yeah. All right. Ricky sits withdrawn and goes, how can he be persuaded that these strangers are his friends? Don't hold him real gently, so you don't squeak. And Lynn, how can she be given confidence to speak? He's cuddling. He's cuddling right in your neck. Can you hear that squeak? It's going to squeak, squeak, squeak. The head start ideal is to have a teacher and two assistants for every 15 children. In this way, they're very young and unsure. Get the kind of loving attention that's impossible in a large classroom. A sympathetic teacher can work miracles with a withdrawn child when she has the time for him alone. Ricky standing back there alone still isn't ready to join the group. But everything in good time. Now Ricky spends hours building a railroad with new friends. Head start has its extroverts, too. We have to live by rules, and these are the days to learn some of them. OK. Very nice. Even dressing up is more than just play. It's a way of learning how grown-ups act and of trying their world on for size. Here you go. Does your mommy buy that at the store? What does she buy? Being examined by a doctor may be a frightening experience, but pretending to be a doctor can help a child to overcome his fear. Grown-ups can be friends instead of people who head start cares about the whole family. It reaches beyond the child to parents who may not understand their children's needs. It works with them to create an atmosphere of understanding and trust in the home. Parents begin to learn about their children and about themselves. When Esther brings home a picture, Watson needs to be the most pretty picture I ever saw. And I put it up on wall. And I believe that helps her. Many parents are given jobs as teacher's assistants, and a new career's opened up for them. I'm telling you something about Tony. Maybe we ought to start with that. She, of course, Tony's her boy, so she's feeling a lot of things. Tell us what you feel. What's the problem? I'm trying to tell him something. No, I want to do it. This is not a lie. Should Tony suffer because his mother's in the room? Should he? Of course not. Right. And when he has the problem, he is going to come to you and you should let him come. But if it's beyond control, then you hand it over to somebody. There are also thousands of unpaid volunteers working in the kitchens, driving the children to classes, helping on the playgrounds. Many of the volunteers are young people. The Neighborhood Youth Corps is a great help. They understand because their own troubled childhood is not far behind them. Head Start doesn't accomplish miracles. But in community after community, it changes the spirit of the neighborhood. People get to know each other. They go on outings such as this, from New York's east side to Staten Island. It's a short distance as the crow flies, but to some, it's like going to the moon. So far, and it's a to their own experience. They start classes of their own. Some to learn English, others to learn Spanish. All to understand each other better. As the Head Start program develops, family problems and hardships are discovered. Nine children to parents and how many rooms are in the apartment hall? Four rooms. Tell her that on Bellevue South and the whole Bellevue South, there are only going to be two, five bedroom apartments. And one of them I want to get for her. But it's going to be about two and a half years before the building is finished and ready. And I explain that much on Facebook. Dentro de dos años, dos años y medio, van a hacer este nuevo building aquí. En este building me ven nada más que dos apartamentos con sí. We have a clinic in Head Start for our parents. And we ask the parents to come with any kinds of problems. Housing, clothing, welfare, if a father needs a job. Whatever the family problem is, we have to come and talk to us about it. And in the course of the clinic, several of the families who live on the site have come with some of their problems. And I wish that you, I think you could help us on them. Now this is one family, which is a very unusual situation because they have nine children and two parents living in four rooms. They have applied for public housing. And I hope that when the public housing goes up on the site, they'll get one of the two five bedroom apartments. It's a very fine family. However, until that goes up, I wonder if it wouldn't be possible. We'll give them two apartments that are next to each other until they can move into the public housing. Family problems are the concern of Head Start because whatever affects the family affects the child. In Ruston, Louisiana, the Head Start people have found a woman with seven children with no income living in this ramshackle house. The well water is polluted. The only heat comes from the fireplace. In the kitchen, there's no stove. Laborers in the Head Start program pitch in, and she and her children are moved to something better. Not ideal, but a start just the same. One of the many rewards of Head Start is the creation of better understanding between teacher and parents.  A mother who works in the California fields gives a Head Start teacher a gift of vegetable she has picked, a gift of appreciation, and goodwill. Head Start helps people help themselves. They can discover the joy of working together. They can come to know each other, to make new friends, and to lose old prejudices to weigh something. More than just a paper bag full of treasures, they take the discovery of books, of songs, and stories, of knowing there are people who really understand and care. The family receives something, guidance, a new feeling that they can do something to change their own lives. When school begins, the children of Head Start will not enter as bewildered strangers. The climb out of poverty is long and hard, but these children and their families have begun. And behind them, there are more, hundreds of thousands more who, given the chance to help themselves, will have a Head Start for tomorrow.