But the poison of the serpent, whose head you crush, enters you through the wound in your heel; and thus the serpent becomes more dangerous than it was before. Since whatever I reject is never- theless in my nature. I thought it was without, and so I believed that I could destroy it. But it resides in me and has only assumed a passing outer form and stepped toward me. I destroyed its form and believed that I was a conqueror. But I have not yet overcome myself.
Consciousness can keep only a few images in full clarity at one time, and even this clarity fluctuates.
Psychological type is nothing static -- it changes in the course of life.
The squaring of the circle is a stage on the way to the unconscious, a point of transition leading to a goal lying as yet unformulated beyond it. It is one of those paths to the centre.
It is high time that we realized that it is pointless to praise the light and preach it if nobody can see it. It is much more needful to preach the art of seeing.
I had always been impressed by the fact that there are surprisingly many individuals who never use their minds if they can avoid it, and yet are not stupid, and an equal number who obviously do use their minds but in an amazingly stupid way.
We cannot imagine events that are connected non-causally and are capable of a non-causal explanation. But that does not mean that such events do not exist.
Learn your techniques well and be prepared to let them go when you touch the human soul.
The privilege of a lifetime is to become who you truly are.
Neurosis is always a substitute for legitimate suffering.
Every Mother contains her daughter in herself and every daughter her mother and every mother extends backwards into her mother and forwards into her daughter.
In the last analysis, the essential thing is the life of individual. This alone makes history, here alone do the great transformations take place, and the whole future, the whole history of the world, ultimately springs as a gigantic summation from these hidden source in individuals.
The sure path can only lead to death.
We shall probably get nearest to the truth if we think of the conscious and personal psyche as resting upon the broad basis of an inherited and universal psychic disposition which is as such unconscious, and that our personal psyche bears the same relation to the collective psyche as the individual to society.
Plato's world of ideas is beautiful.
The man who promises everything is sure to fulfil nothing, and everyone who promises too much is in danger of using evil means in order to carry out his promises, and is already on the road to perdition.
Perhaps this sounds very simple, but simple things are always the most difficult. In actual life it requires the greatest discipline to be simple, and the acceptance of oneself is the essence of the moral problem and the epitome of a whole outlook upon life.
When you succeed in awakening the Kundalini, so that it starts to move out of its mere potentiality, you necessarily start a world which is totally different from our world. It is the world of eternity.
By a symbol I do not mean an allegory or a sign, but an image that describes in the best possible way the dimly discerned nature of the spirit. A symbol does not define or explain; it points beyond itself to a meaning that is darkly divined yet still beyond our grasp, and cannot be adequately expressed in the familiar words of our language.
All the most powerful ideas in history go back to archetypes.
The greatest and most important problems of life are all in a certain sense insoluble. They can never be solved, but only outgrown. This 'outgrowing', as I formerly called it, on further experience was seen to consist in a new level of consciousness. Some higher or wider interest arose on the person's horizon, and through this widening of view, the insoluble problem lost its urgency. It was not solved logically in its own terms, but faded out when confronted with a new and stronger life-tendency.
The less we understand of what our fathers and forefathers sought, the less we understand ourselves, and thus we help with all our might to rob the individual of his roots and his guiding instincts, so that he becomes a particle in the mass, ruled only by what Nietzsche called the spirit of gravity.
There is no light without shadow, and no psychic wholeness without imperfection.
Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. At all counts, it forms an unconscious snag, thwarting our most well-meant intentions.
The utter failure came at the Crucifixion in the tragic words, 'My God, my God, why hast thou forsaken me?' If you want to understand the full tragedy of those words you must realize what they meant: Christ saw that his whole life, devoted to the truth according to his best conviction, had been a terrible illusion. He had lived it to the full absolutely sincerely, he had made his honest experiment, but it was nevertheless a compensation. On the cross his mission deserted him. But because he had lived so fully and devotedly he won through to the Resurrection body.
Who has fully realized that history is not contained in thick books but lives in our very blood?
Here and there it happened in my practice that a patient grew beyond himself because of unknown potentialities, and this became an experience of prime importance to me. I had learned in the meanwhile that the greatest and most important problems of life are all in a certain sense insoluble. They must be so because they express the necessary polarity inherent in every self-regulating system. They can never be solved, but only outgrown.
A complex is a cluster of energy in the unconscious, charged by historic events, reinforced through repitition, embodying a fragment of our personality, and generating a programmed response and an implicit set of expectations.
The dream is a little hidden door in the innermost and most secret recesses of the soul, opening into that cosmic night which was psyche long before there was any ego-consciousness, and which will remain psyche no matter how far our ego-consciousness extends.
Modern man may assert that he can dispense with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no mean of proving immortality), why should we bother with evidence?
Unfortunately, there can be no doubt that man is, on the whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and darker it is. If an inferiority is conscious, one always has a chance to correct it.
If we feel our way into the human secrets of the sick person, the madness also reveals its system, and we recognize in the mental illness merely an exceptional reaction to emotional problems which are not strange to us. -- "The Content of the Psychoses.
I cannot prove to you that God exists, but my work has proved empirically that the pattern of God exists in every man and that this pattern in the individual has at its disposal the greatest transforming energies of which life is capable. Find this pattern in your own individual self and life is transformed.
The creative mind plays with the object it loves.
Solitude is for me a fount of healing which makes my life worth living.
I know every numbskull will babble on about "black man," "maneater," "chance," and "retrospective interpretation," in order to banish something terribly inconvenient that might sully the familiar picture of childhood innocence. Ah, these good, efficient, healthy-minded people, they always remind me of those optimistic tadpoles who bask in a puddle in the sun, in the shallowest of waters, crowding together and amiably wriggling their tails, totally unaware that the next morning the puddle will have dried up and left them stranded.
Thunder is no longer the voice of an angry god... No river contains a spirit... no snake the embodiment of wisdom, no 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 thinking they can hear. His contact with nature has gone, and with it has gone the profound emotional energy that this symbolic connection supplied.
An old man who cannot bid farewell to life appears as feeble and sickly as the young man who is unable to embrace it.
Conflicts create the fire of affects and emotions; and like every fire it has two aspects: that of burning and that of giving light.
Caution has its place, no doubt, but we cannot refuse our support to a serious venture which challenges the whole of the personality. If we oppose it, we are trying to suppress what is best in man -- his daring and his aspirations. And should we succeed, we should only have stood in the way of that invaluable experience which might have given a meaning to life.
Far from being a material world, this is a psychic world, which allows us to make only indirect and hypothetical inferences about the real nature of matter. The psychic, alone has immediate reality, and this includes all forms of the psychic, even.
The psychopathology of the masses is rooted in the psychology of the individual.
I use Heraclitus' discovery of enantiodromia for the emergence of the unconscious opposite in the course of time. This characteristic phenomenon practically always occurs when an extreme, onesided tendency dominates conscious life; in time an equally powerful counterposition is built up, which first inhibits the conscious performance and subsequently breaks through the conscious control.
It is a bewildering thing in human life that the things that cause the greatest fear is the source of the greatest wisdom.
Projection of our own shadow makes the whole world a replica of our own unknown face.
Our biggest problems cannot be resolved. They must be outgrown.
I know only that I was born and exist, and it seems to me that I have been carried along. I exist on the foundation of something I do not know. In spite of all uncertainties, I feel a solidity underlying all existence and a continuity in my mode of being.
The facts of nature cannot in the long run be violated. Penetrating and seeping through everything like water, they will undermine any system that fails to take account of them, and sooner or later they will bring about its downfall. But an authority wise enough in its statesmanship to give sufficient free play to nature -- of which spirit is a part -- need fear no premature decline.
The greater the contrast, the greater the potential. Great energy only comes from a correspondingly great tension of opposites.
Healing proceeds from the depths to the heights.
A residual sea of symbols which is shared by all mankind, usually accessed through dreams or altered states, and from which cultures draw images on which to found their religions.
God enters through the wound.
Wisdom accepts that all things have two sides.
The upheaval of our world and the upheaval in consciousness is one and the same. Everything becomes relative and therefore doubtful. And while man, hesitant and questioning, contemplates... his spirit yearns for an answer that will allay the turmoil of doubt and uncertainty.
The darkness which clings to every personality is the door into the unconscious and the gateway of dreams, from which those two twilight figures, the shadow and the anima, step into our nightly visions or, remaining invisible, take possession of our ego-consciousness.
Most of our difficulties come from losing contact with our instincts, with the age-old forgotten wisdom stored up in us.
There are as many archetypes as there are typical situations in life. Endless repetition has engraved these experiences into our psychic constitution, not in the forms of images filled with content, but at first only as forms without content, representing merely the possibility of a certain type of perception and action.
Knowledge rests not upon truth alone, but upon error also.
The longing for light is the longing for consciousness.
My interests drew me in different directions. On the one hand I was powerfully attracted by science, with its truths based on facts; on the other hand I was fascinated by everything to do with comparative religion. ... In science I missed the factor of meaning; and in religion, that of empiricism.
How difficult it is to reach anything approaching a moderate and relatively calm point of view in the midst of one's emotions.
I am no longer alone with myself, and I can only artificially recall the scary and beautiful feeling of solitude. This is the shadow side of the fortune of love.
Plants were bound for good or ill to their places. They expressed not only beauty but also the thoughts of God's world, with an intent of their own and without deviation. Trees in particular were mysterious and seemed to me direct embodiments of the incomprehensible meaning of life. For that reason, the woods were the places where I felt closest to its deepest meaning and to its awe-inspiring workings.
A purely psychological explanation is ruled out... the discs show signs of intelligent guidance, by quasi-human pilots.
There are all too many who, on account of their notorious ineptitude, thrive better in a rationalist system than in freedom. Freedom is one of those difficult things.
Be grateful for your difficulties and challenges, for they hold blessings. In fact... Man needs difficulties; they are necessary for health personal growth, individuation and self-actualisation.
The whole nature of man presupposes woman, both physically and spiritually. His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates etc.
The highest, most decisive experience is to be alone with one's own self. You must be alone to find out what supports you, when you find that you can not support yourself. Only this experience can give you an indestructible foundation.
In the products of the unconscious we discover mandala symbols, that is, circular and quaternity figures which express wholeness, and whenever we wish to express wholeness, we employ just such figures.
To become conscious of it involves recognizing the dark aspects of the personality as present and real.
The meeting of two personalities is like the contact of two chemical substances; if there is any reaction, both are transformed.
Great talents are the most lovely and often the most dangerous fruits on the tree of humanity. They hang upon the most slender twigs that are easily snapped off.
The psychotherapist learns little or nothing from his successes. They mainly confirm him in his mistakes, while his failures, on the other hand, are priceless experiences in that they not only open up the way to a deeper truth, but force him to change his views and methods.
Art is a kind of innate drive that seizes a human being and makes him its instrument. The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purpose through him. As a human being he may have moods and a will and personal aims, but as an artist he is "man" in a higher sense-- he is "collective man"-- one who carries and shapes the unconscious, psychic forms of mankind.
Knowing your own darkness is the best method for dealing with the darkness's of other people. One does not become enlightened by imagining figures of light, but by making the darkness conscious. The most terrifying thing is to accept oneself completely. Your visions will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakes.
The greatest tragedy of the family is the unlived lives of the parents.
Where your fear is, there is your task.
We meet ourselves time and again in a thousand disguises on the path of life.
But the meaning of life is not ... explained by one's business life, nor is the deep desire of the human heart answered by a bank account.
Science is not ... a perfect instrument, but it is a superb and invaluable tool that works harm only when taken as an end in itself.
Everyone knows nowadays that people 'have complexes.' What is not so well known, though far more important theoretically, is that complexes can have us.
Man's task is to become conscious of the contents that press upward from the unconscious.
All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet.
So often among so-called "primitives" one comes across spiritual personalities who immediately inspire respect, as though they were the fully matured products of an undisturbed fate.
Who looks outside, dreams; who looks inside, awakes.
Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakes.
If there is a fear of falling, the only safety consists in deliberately jumping.
The biographies of great artists make it abundantly clear that the creative urge is often so imperious that it battens on their humanity and yokes everything to the service of the work, even at the cost of health and ordinary human happiness. The unborn work in the psyche of the artist is a force of nature that achieves its end either with tyrannical might or with the subtle cunning of nature herself, quite regardless of the personal fate of the man who is its vehicle.
What did you do as a child that made the hours pass like minutes? Herein lies the key to your earthly pursuits.
Our heart glows, and secret unrest gnaws at the root of our being. Dealing with the unconscious has become a question of life for us.
Too much of the animal disfigures the civilized human being, too much culture makes a sick animal.
Even if the whole world were to fall to pieces, the unity of the psyche would never be shattered.
How else could it have occurred to man to divide the cosmos, on the analogy of day and night, summer and winter, into a bright day-world and a dark night-world peopled with fabulous monsters, unless he had the prototype of such a division in himself, in the polarity between the conscious and the invisible and unknowable unconscious?
The general function of dreams is to try to restore our psychological balance by producing dream material that re-establishes, in a subtle way, the total psychic equilibrium.
It is on the whole probably that we continually dream, but that consciousness makes such a noise that we do not hear it.
The most important question anyone can ask is: What myth am I living?
Becoming conscious is of course a sacrilege against nature; it is as though you had robbed the unconscious of something.
I came to Freud for facts. I read 'The Interpretation of Dreams' and I thought- 'Oh, here is a man who is not just theorizing away, here is a man who has got facts.'
The bigger the crowd, the more negligible the individual.
Our blight is ideologies -- they are the long-expected Antichrist!
Science...is part and parcel of our knowledge and obscures our insight only when it holds that the understanding given by it is the only kind there is.
You must go in quest of yourself, and you will find yourself again only in the simple and forgotten things.
We should not pretend to understand the world only by the intellect. The judgement of the intellect is only part of the truth.
We should not pretend to understand the world only by the intellect; we apprehend it just as much by feeling. Therefore, the judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy.
My own understanding is the sole treasure I possess, and the greatest. Though infinitely small and fragile in comparison with the powers of darkness, it is still a light, my only light.
In sleep, fantasy takes the form of dreams. But in waking life, too, we continue to dream beneath the threshold of consciousness, especially when under the influence of repressed or other unconscious complexes.
I am the triple owner of the world, the finest Turkey, the Lorelei, Germania and Helvetia of exclusively sweet butter and Naples, and I must supply the whole world with macaroni.
It is a fact that cannot be denied: the wickedness of others becomes our own wickedness because it kindles something evil in our own hearts.
If only simplicity were not the most difficult of all things. It consists of watching objectively the development of any fragment of fantasy.
Science has destroyed even the refuge of the inner life. What was once a sheltering haven has become a place of terror.
When a Pueblo Indian does not feel in the right mood, he stays away from the men's council. When an ancient Roman stumbled on the threshold as he left the house, he gave up his plans for the day. This seems to us senseless, but under primitive conditions of life such an omen inclines one at least to be cautious. When I am not in full control of myself, my bodily movements may be under a certain constraint; my attention is easily distracted; I am somewhat absent-minded. As a result I knock against something, stumble, let something fall, or forget something.
Just as man as a social being, cannot in the long run exist without a tie to the community, so the individual will never find the real justification for his existence, and his own spiritual and moral autonomy, anywhere except in an extramundane principle capable of relativizing the overpowering influence of external factors.
Synchronistic phenomena prove the simultaneous occurrence of meaningful equivalences in heterogenous, causally unrelated processes; in other words, they prove that a content perceived by an observer can, at the same time, be represented by an outside event, without any causal connection. From this it follows either that the psyche cannot be localized in time, or that space is relative to the psyche.
The curve of life is like the parabola of a projectile which, disturbed from its initial state of rest, rises and then returns to a state of repose... Like a projectile flying to its goal, life ends in death. Even its ascent and its zenith are only steps and means to this goal... For, enlightenment or no enlightenment, consciousness or no consciousness, nature prepares itself for death.
If one does not understand a person, one tends to regard him as a fool.
Sensation tell us a thing is. Thinking tell us what it is this thing is. Feeling tells us what this thing is to us.
So the lion is the law-breaker. Just as to the primitive man the lion is the lawbreaker, the great nuisance, dangerous to human beings and to animals, that breaks into the Kraal at night and fetches the bull out of the herd: he is the destructive instinct.
One is always in the dark about one's own personality. One needs others to get to know oneself.
Neurosis is an inner cleavage-the state of being at war with oneself.
To ask the right question is already half the solution of a problem.
In such doubtful matters, where you have to work as a pioneer, you must be able to put some trust in your intuition and follow your feeling even at the risk of going wrong.
Man is bound to follow the exploits of his scientific and inventive mind and to admire himself for his splendid achievements. At the same time, he cannot help admitting that his genius shows an 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, we have 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, and, by releasing the H-bomb or some equally catastrophic device, put an effective stop to overpopulation. In spite of our proud domination of nature we are still her victims as much as ever and have not even learnt to control our own nature, which slowly and inevitably courts disaster.
Man cannot stand a meaningless life.
The primordial image, or archetype, is a figure -- be it a daemon, a human being, or a process -- that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure.. In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history..
The collective unconscious appears to consist of mythological motifs or primordial images, for which reason the myths of all nations are its real exponents. In fact the whole of mythology could be taken as a sort of projection of the collective unconscious. We can see this most clearly if we look at the heavenly constellations, whose originally chaotic forms are organized through the projection of images. This explains the influence of the stars as asserted by astrologers. These influences are nothing but unconscious instrospective perceptions of the collective unconscious.
Creativity is the art that can give rise to visionary metaphorical relationships, as opposed to purely psy-chological ones.
The mass State has no intention of promoting mutual understanding and the relationship of man to man; it strives, rather, for atomization, for the psychic isolation of the individual. The more unrelated individuals are, the more consolidated the State becomes, and vice versa.
The little world of childhood with its familiar surroundings is a model of the greater world. The more intensively the family has stamped its character upon the child, the more it will tend to feel and see its earlier miniature world again in the bigger world of adult life. Naturally this is not a conscious, intellectual process.
The unconscious mind of man sees correctly even when conscious reason is blind and impotent.
Man and woman become a devil to each other when they do not separate their spiritual paths, for the nature of created beings is always the nature of differentiation.
The heaping together of paintings by Old Masters in museums is a catastrophe; likewise, a collection of a hundred Great Brains makes one big fathead.
Medicines cure diseases, but only doctors can cure patients.
Every psychic advance of man arises from the suffering of the soul.
Everything psychic is pregnant with the future.
Nature seemed to me full of wonders, and I wanted to steep myself in them. Every stone, every plant, every single thing seemed alive and indescribably marvelous. I immersed myself in nature, crawled, as it were, into the very essence of nature and away from the whole human world.
I am astonished, disappointed, pleased with myself. I am distressed, depressed, rapturous. I am all these things at once, and cannot add up the sum. I am incapable of determining ultimate worth or worthlessness; I have no judgment about myself and my life. There is nothing I am quite sure about. I have no definite convictions -- not about anything, really. I know only that I was born and exist, and it seems to me that I have been carried along. I exist on the foundation or something I do not know.
I can still recall vividly how Freud said to me, "My dear Jung, promise me never to abandon the sexual theory. That is the most essential thing of all. You see, we must make a dogma of it, an unshakable bulwark" ... In some astonishment I asked him, "A bulwark-against what?" To which he replied, "Against the black tide of mud"-and here he hesitated for a moment, then added of occultism.
One might expect, perhaps, that a man full of genius could pasture in the greatness of his own thoughts, and renounce the cheap approbation of the crowd which he despises; yet he succumbs to the more powerful impulse of the herd instinct. His searching and his finding, his call, belong to the herd.
It is astounding that man, the instigator, inventor and vehicle of all these developments, the originator of all judgements and decisions and the planner of the future, must make himself such a quantité negligeable.
The psyche is a natural phenomenon. All aspects of the psyche, even those which seem pathological or destructive, actually serve the function of furthering our psychological development.
When an inner situation is not made conscious, it appears outside as fate.
When we assume God to be a guiding principle well, sure enough, a god is usually characteristic of a certain system of thought or morality. For instance, take the Christian God, the summum bonum: God is love, love being the highest moral principle; and God is spirit, the spirit being the supreme idea of meaning. All our Christian moral concepts derive from such assumptions, and the supreme essence of all of them is what we call God.
I thought perhaps she was crazy, but she was only highly intuitive.
His retreat into himself is not a final renunciation of the world, but a search for quietude, where alone it is possible for him to make his contribution to the life of the community.
One cannot live without inconsistency.
Thinking is difficult, that's why most people judge.
It is in applied psychology, if anywhere, that today we should be modest and grant validity to a number of apparently contradictory opinions; for we are still far from having anything like a thorough knowledge of the human psyche, that most challenging field of scientific enquiry. For the present we have merely more or less plausible opinions that defy reconciliation.
Not nature, but the "genius of mankind," has knotted the hangman's noose with which it can execute itself at any moment.
Much of the evil in the world is due to the fact that man in general is hopelessly unconscious.
The unexpected and the incredible belong in this world. Only then is life whole.
Our intellect has achieved the most tremendous things, but in the meantime our spiritual dwelling has fallen into disrepair.
The unconscious is the only available source of religious experience. This in certainly not to say that what we call the unconscious is identical with God or is set up in his place. It is simply the medium from which religious experience seems to flow. As to what the further cause of such experience might be, the answer to this lies beyond the range of human knowledge.
In all chaos there is a cosmos, in all disorder a secret order... we are caught and entangled in aimless experience... Only when all props and crutches are broken, and no cover from the rear offers even the slightest hope of security, does it become possible for us to experience an archetype that up till then had lain hidden behind the meaningful nonsense played out by the anima. This is the archetype of meaning, just as the anima is the archetype of life itself.
For the alchemist the one primarily in need of redemption is not man, but the deity who is lost and sleeping in matter.
The creative process is a living thing, implanted, as it were in the souls of men.
No language exists that cannot be misused... Every Interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text.
In some way or other we are part of a single, all-embracing psyche, a single 'greatest man...'
We know that the wildest and most moving dramas are played not in the theatre but in the hearts of ordinary men and women.
The artist is not a person endowed with free will who seeks his own ends, but one who allows it to realize its supreme purpose through him.
The Christian missionary may preach the gospel to the poor naked heathen, but the spiritual heathen who populate Europe have as yet heard nothing of Christianity.
It seems to be very hard for people to live with riddles or to let them live, although one would think that life is so full of riddles as it is that a few more things we cannot answer would make no difference. But perhaps it is just this that is so unendurable, that there are irrational things in our own psyche which upset the conscious mind in its illusory certainties by confronting it with the riddle of its existence.
All neurotics seek the religious.
Man needs difficulties; they are necessary for health.
God has fallen out of containment in religion and into human hearts--God is incarnating. Our whole unconscious is in an uproar from the God Who wants to know and to be known.
A scream is always just that -- a noise and not music.
Only the wounded physician heals.
The God-image in man was not destroyed by the Fall but was only damaged and corrupted ("deformed"), and can be restored through God's grace. The scope of the integration is suggested by the descensus ad inferos, the descent of Christ's soul to hell, its work of redemption embracing even the dead. The psychological equivalent of this is the integration of the collective unconscious which forms an essential part of the individuation process.
If you want to understand the jungle, you can't be content just to sail back and forth near the shore. You've got to get into it, no matter how strange and frightening it might seem.
The best political, social, and spiritual work we can do is to withdraw the projection of our shadow onto others.
St. Thomas is really a great man quite apart from his saintliness.
Dealing with the unconscious has become a question of life for us.
As a plant produces its flower, so the psyche creates its symbols.
I know that in many things I am not like others, but I do not know what I really am like. Man cannot compare himself with any other creature; he is not a monkey, not a cow, not a tree. I am a man. But what is it to be that? Like every other being, I am a splinter of the infinite deity, but I cannot contrast myself with any animal, any plant or any stone. Only a mythical being has a range greater than man's. How then can man form any definite opinions about himself?.
No tree, it is said, can grow to heaven unless its roots reach down to hell.
Individuation is to divest the self of false wrappings.
The ability to ask questions is the greatest resource in learning the truth.
The gods have become our diseases.
My evenings are taken up very largely with astrology. I make horoscopic calculations in order to find a clue to the core of psychological truth.
Unconscious assumptions or opinions are the worst enemy of woman; they can even grow into a positively demonic passion that exasperates and disgusts men, and does the woman herself the greatest injury by gradually smothering the charm and meaning of her femininity and driving it into the background. Such a development naturally ends in profound psychological disunion, in short, in a neurosis.
The conscious mind is a bad judge of its own situation and often persists in the illusion that its attitude is just the right one.
Deep down, below the surface of the average man's conscience, he hears a voice whispering, "There is something not right," no matter how much his rightness is supported by public opinion or moral code.
A collection of a hundred great brains makes one big fathead.
But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself-- that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved-- what then?
In studying the history of the human mind one is impressed again and again by the fact that its growth keeps pace with a widening range of consciousness, and that each step forward is an extremely painful and laborious achievement. One could almost say that nothing is more hateful to man than to give up the smallest particle of unconsciousness. He has a profound fear of the unknown. Ask anybody who has ever tried to introduce new ideas!
An old alchemist gave the following consolation to one of his disciples: "No matter how isolated you are and how lonely you feel, if you do your work truly and conscientiously, unknown friends will come and seek you.
Neurosis is the suffering of a soul which has not discovered its meaning.
In each of us there is another whom we do not know. He speaks to us in dreams and tells us how differently he sees us from the way we see ourselves. When, therefore, we find ourselves in a difficult situation to which there is no solution, he can sometimes kindle a light that radically alters our attitude -- the very attitude that led us into the difficult situation.
Nothing worse could happen to one than to be completely understood.
One of the most difficult tasks men can perform, however much others may despise it, is the invention of good games.
The right way to wholeness is made up of fateful detours and wrong turnings.
Never diagnose a (client) until after their therapy is over.
There are two reasons why man loses contact with the regulating center of his soul. One of them is that some single instinctive drive or emotional image can carry him into a one-sidedness that makes him lose his balance...his one-sidedness and consequent loss of balance are much dreaded by primitives, who call it 'loss of soul.' Another threat...circles around particular complexes.
Modern man is sick because he is not whole.
Ultimate truth, if there be such a thing, demands the concert of many voices.
Through pride we are ever deceiving ourselves. But deep down below the surface of the average conscience a still, small voice says to us, something is out of tune.
Children are educated by what the grown-up is and not by his talk.
Liverpool is the pool of life, it makes to live.
It is my mind, with its store of images, that gives the world color and sound; and that supremely real and rational certainty which I can "experience" is, in its most simple form, an exceedingly complicated structure of mental images. Thus there is, in a certain sense, nothing that is directly experienced except the mind itself. Everything is mediated through the mind, translated, filtered, allegorized, twisted, even falsified by it. We are ... enveloped in a cloud of changing and endlessly shifting images.
Every individual needs revolution, inner division, overthrow of the existing order, and renewal, but not by forcing them upon his neighbors under the hypocritical cloak of Christian love or the sense of social responsibility or any of the other beautiful euphemisms for unconscious urges to personal power.
One looks back with appreciation to the brilliant teachers, but with gratitude to those who touched our human feelings. The curriculum is so much necessary raw material, but warmth is the vital element for the growing plant and for the soul of the child.
I could not say I believe. I know! I have had the experience of being gripped by something that is stronger than myself, something that people call God.
Nature has no use for the plea that one 'did not know'.
The teacher pretended that algebra was a perfectly natural affair, to be taken for granted, whereas I didn't even know what numbers were. Mathematics classes became sheer terror and torture to me. I was so intimidated by my incomprehension that I did not dare to ask any questions.
Seldom, or perhaps never, does a marriage develop into an individual relationship smoothly and without crises; there is no coming to consciousness without pain.
There was need of a phantastic, indestructible optimism, and one far removed from all sense of reality, in order, for example, to discover in the shameful death of Christ really the highest salvation and the redemption of the world.
The totality of the psyche can never be grasped by the intellect alone.
Until you make the unconscious conscious, it will direct your life and you will call it fate.
There is a thinking in primordial images, in symbols which are older than the historical man, which are inborn in him from the earliest times, eternally living, outlasting all generations, still make up the groundwork of the human psyche. It is only possible to live the fullest life when we are in harmony with these symbols; wisdom is a return to them.
The mind has grown to its present state of consciousness as an acorn grows into an oak, or as saurians developed into mammals.
While personal problems are not overlooked, the analyst keeps an eye on their symbolic aspects, for healing comes only from what leads the patient beyond himself and beyond his entanglement in the ego.
The woman who fights against her father still has the possibility of leading an instinctive, feminine existence, because she rejects only what is alien to her. But when she fights against the mother she may, at the risk of injury to her instincts, attain to greater consciousness, because in repudiating the mother she repudiates all that is obscure, instinctive, ambiguous, and unconscious in her own nature.
If I accept the fact that a god is absolute and beyond all human experiences, he leaves me cold. I do not affect him, nor does he affect me. But if I know that a god is a powerful impulse in my soul, at once I must concern myself with him, for then he can become important.
The seat of faith, however, is not consciousness but spontaneous religious experience, which brings the individual's faith into immediate relation with God.
The more uncertain I have felt about myself, the more there has grown up in me a feeling of kinship with all things.
Gnosticism was stamped out completely and its remnants are so badly mangled that special study is needed to get any insight at all into its inner meaning.
I readily admit that I have such a great respect for what happens in the human soul that I would be afraid of disturbing and distorting the silent operation of nature by clumsy interference.
It is often tragic to see how blatantly a man bungles his own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in himself, and how he continually feeds it and keeps it going. Not consciously, of course--for consciously he is engaged in bewailing and cursing a faithless world that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil his world. And what is being spun is a cocoon, which in the end will completely envelop him.
The psyche's attachment to the brain, i.e., its space-time limitation, is no longer as self-evident and incontrovertible as we have hitherto been led to believe. … It is not only permissible to doubt the absolute validity of space-time perception; it is, in view of the available facts, even imperative to do so.
I studiously avoided all so-called "holy men." I did so because I had to make do with my own truth, not accept from others what I could not attain on my own. I would have felt it as a theft had I attempted to learn from the holy men and to accept their truth for myself. Neither in Europe can I make any borrowings from the East, but must shape my life out of myself-out of what my inner being tells me, or what nature brings to me.
The world of gods and spirits is truly 'nothing but' the collective unconscious inside me.
The greatest sin is to be unconscious.
There can be no transforming of darkness into light and of apathy into movement without emotion.
It all depends on how we look at things, and not how they are in themselves.
Sentimentality is a superstructure covering brutality.
There is no coming to consciousness without pain. People will do anything, no matter how absurd, in order to avoid facing their own Soul. One does not become enlightened by imagining figures of light, but by making the darkness conscious.
Whenever we give up, leave behind, and forget too much, there is always the danger that the things we have neglected will return with added force.
Whenever there is a reaching down into innermost experience, into the nucleus of personality, most people are overcome by fear and many run away... The risk of inner experience, the adventure of the spirit, is in any case alien to most human beings. The possibility that such experience might have psychic reality is anathema to them.
From the living fountain of instinct flows everything that is creative; hence the unconscious is not merely conditioned by history, but is the very source of the creative impulse. It is like nature herself -- prodigiously conservative, and yet transcending her own historical conditions in her acts of creation.
The term "self" seems a suitable one for the unconscious substrate whose actual exponent in consciousness is the ego. The ego stands to the self as the moved to the mover, or as object to subject, because the determining factors that radiate outward from the self surround the ego on all sides and are therefore supraordinate to it. The self, like the unconscious, as an a priori existent out of which the ego evolves. It is, so to speak, an unconscious prefiguration of the ego. It is not I who create myself; rather, I happen to myself.
Metaphysical assertions, however, are statements of the psyche, and are therefore psychological. Whenever the Westerner hears the word "psychological," it always sounds to him like "only psychological.
It is only our deeds that reveal who we are.
The shoe that fits one person pinches another; there is no recipe for living that suits all cases.
Show me a sane man and I will cure him for you.
So far as the personality is still potential, it can be called transcendent, and so far as it is unconscious, it is indistinguishable from all those things that carry its projections...that is, symbols of the outside world and the cosmic symbols. These form the psychological basis for the conception of man as a macrocosm through the astrological components of his character.
The fact is that certain ideas exist almost everywhere and at all times and can even spontaneously create themselves quite independently of migration and tradition.
The difference between the "natural" individuation process, which runs its course unconsciously, and the one that is consciously realized is tremendous. In the first case, consciousness nowhere intervenes; the end remains as dark as the beginning. In the second case, so much darkness comes to light that the personality is permeated with light and consciousness necessarily gains in scope and insight. The encounter between conscious and unconscious has to ensure that the light that shines in the darkness is not only comprehended by the darkness, but comprehends it.
All true things must change and only that which changes remains true.
There is a deep need in the world just now for guidance -- almost any sort of spiritual guidance.
Blind acceptance never leads to a solution; at best it leads only to a standstill and is paid for heavily in the next generation.
Identification with one's office or title is very attractive indeed, which is precisely why so many men are nothing more than the decorum accorded to them by society. In vain would one look for a personality behind the husk. Underneath one would find a very pitiable little creature. That is why the office is so attractive: it offers easy compensation for personal deficiencies.
In actual life it requires the greatest discipline to be simple, and the acceptance of oneself is the essence of the moral problem and the epitome of a whole outlook upon life.
Recognition of the reality of evil necessarily relativizes the good, and the evil likewise, converting both into halves of a paradoxical whole.
But what will he do when he sees only too clearly why his patient is ill; when he sees that it arises from his having no love, but only sexuality; no faith, because he is afraid to grope in the dark; no hope, because he is disillusioned by the world and by life; and no understanding, because he has failed to read the meaning of his own existence?
Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous relics of earlier evolutionary stages going back to even the reptilian age, so the human psyche is likewise a product of evolution which, when followed up to its origins, show countless archaic traits.
Where do we live symbolically? Nowhere except where we participate in the ritual of life.
In the end, the only events of my life worth telling are those when the imperishable world erupted into this transitory one All other memories of travels, people and my surroundings have paled beside these interior happenings But my encounters with the 'other' reality, my bouts with the unconscious, are indelibly engraved on my memory. In that realm there has always been wealth in abundance, and everything else has lost importance by comparison.
It had become clear to me, in a flash of illumination, that for me the only possible goal was psychiatry. Here alone the two currents of my interest could flow together and in a united stream dig their own bed. Here was the empirical field common to biological and spiritual facts, which I had everywhere sought and nowhere found. Here at last was the place where the collision of nature and spirit became a reality.
Nothing is possible without love.
The principle aim of psychotherapy is not to transport one to an impossible state of happiness, but to help (the client) acquire steadfastness and patience in the face of suffering.
The first half of life is devoted to forming a healthy ego, the second half is going inward and letting go of it.
A book of mine is always a matter of fate. There is something unpredictable about the process of writing, and I cannot prescribe for myself any predetermined course.
It is proverbial, of course, that man never learns from history, and, as a rule, in respect to a problem of the present, it can teach us simply nothing. The new must be made through untrodden regions, without suppositions, and often, unfortunately, without piety also.
Nobody, as long as he moves about among the chaotic currents of life, is without trouble." "None is more impoverished than the one who has no gratitude. Gratitude is a currency that we can mint for ourselves, and spend without fear of bankruptcy." -- Fred De Witt Van Amburgh.
Your vision will become clear only when you can look into your own heart . Who looks inside, dreams; who looks inside, awakes.
Freedom stretches only as far as the limits of our consciousness.
An inflated consciousness is always egocentric and conscious of nothing but its own existence. It is incapable of learning from the past, incapable of understanding contemporary events, and incapable of drawing right conclusions about the future. It is hypnotized by itself and therefore cannot be argued with. It inevitably dooms itself to calamities that must strike it dead.
It is in the nature of political bodies always to see the evil in the opposite group, just as the individual has an ineradicable tendency to get rid of everything he does not know and does not want to know about himself by foisting it off on somebody else. Nothing has a more diverse and alienating effect upon society than this moral complacency and lack of responsibility, and nothing promotes understanding and rapprochement more than the mutual withdrawal of projections.
Show me a sane man and I will cure him for you.
Emotion is the chief source of all becoming-conscious. There can be no transforming of darkness into light and of apathy into movement without emotion.
If you cannot understand why someone did something, look at the consequences--and infer the motivation.
The creative process, so far as we are able to follow it at all, consists in the unconscious activation of an archetypal image and elaborating and shaping the image into the finished work. By giving it shape, the artist translates it into the language of the present and so makes it possible for us to find our way back to the deepest springs of life.
The Shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance. Indeed, self-knowledge as a psychotherapuetic measure frequently requires much painstaking work extending over a long period of time.
No concept is a carrier of life.
I think that one should view with philosophic admiration the strange paths of the libido and should investigate the purposes of its circuitous ways.
We can keep from a child all knowledge of earlier myths, but we cannot take from him the need for mythology.
Man is in need if a symbolical life- badly in need. We only live banal, ordinary, rational or irrational things- but we have no symbolic life. Where do we live symbolically? Nowhere except where we participate in the ritual of life.
The individual disposition is already a factor in childhood; it is innate, and not acquired in the course of a life.
In my case Pilgrim's Progress consisted in my having to climb down a thousand ladders until I could reach out my hand to the little clod of earth that I am.
A 'scream' is always just that -- a noise and not music.
Nothing has a stronger influence psychologically on their environment and especially on their children than the unlived life of the parent.
One of the main functions of formalized religion is to protect people against a direct experience of God.
We must be able to let things happen in the psyche. For us, this becomes a real art... Consciousness is forever interfering, helping, correcting, and negating, never leaving the single growth of the psychic processes in peace.
Without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of the imagination is incalculable.
The least of things with a meaning is worth more in life than the greatest of things without it.
Man's unconscious... contains all the patterns of life and behaviour inherited from his ancestors, so that every human child, prior to consciousness, is possessed of a potential system of adapted psychic functioning.
The descent into the depths always seems to precede the ascent.
Protection and security are only valuable if they do not cramp life excessively.
A man who has not passed through the inferno of his passions has never overcome them. They then dwell in the house next door, and at any moment a flame may dart out and set fire to his own house. Whenever we give up, leave behind, and forget too much, there is always the danger that the things we have neglected will return with added force.
I have always said to my pupils: "Learn as much as you can about symbolism; then forget it when you are analyzing a dream.
The unconscious always tries to produce an impossible situation in order to force the individual to bring out his very best. Otherwise one stops short of one's best, one is not complete, one does not realize oneself. What is needed is an impossible situation where one has to renounce one's own will and one's own wit and do nothing but wait and trust to the impersonal power of growth and development.
A criminal becomes a popular figure because he unburdens in no small degree the consciences of his fellow man, for now they know once more where evil is to be found.
You are what you do, not what you say you'll do.
Every father is given the opportunity to corrupt his daughter's nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations.
What you resist persist.
Only a few individuals succeed in throwing off mythology in a time of a certain intellectual supremacy -- the mass never frees itself.
In the child, consciousness rises out of the depths of unconscious psychic life, at first like separate islands, which gradually unite to form a 'continent,' a continuous landmass of consciousness. Progressive mental development means, in effect, extension of consciousness.
The great problems of life -- sexuality, of course, among others -- are always related to the primordial images of the collective unconscious. These images are really balancing or compensating factors which correspond with the problems life presents in actuality. This is not to be marveled at, since these images are deposits representing the accumulated experience of thousands of years of struggle for adaptation and existence.
We carry our past with us, to wit, the primitive and inferior man with his desires and emotions, and it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a neurosis, we invariably have to deal with a considerably intensified shadow.
The need for mythic statements is satisfied when we frame a view of the world which adequately explains the meaning of human existence in the cosmos, a view which springs from our psychic wholeness, from the co-operation between conscious and unconscious. Meaninglessness inhibits fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable -- perhaps everything.
The dream is a series of images, which are apparently contradictory and nonsensical, but arise in reality from psychologic material which yields a clear meaning.
The only thing that really matters now is whether man can climb up to a higher moral level, to a higher plane of consciousness, in order to be equal to the superhuman powers which the fallen angels have played into his hands. But he can make no progress until he becomes very much better acquainted with his own nature.
The growth of the mind is the widening of the range of consciousness, and each step forward has been a most painful and laborious achievement.
The more one sees of human fate and the more one examines its secret springs of action, the more one is impressed by the strength of unconscious motives and by the limitations of free choice.
Life is a luminous pause between two mysteries that are yet one.
The attainment of wholeness requires one to stake one's whole being. Nothing less will do; there can be no easier conditions, no substitutes, no compromises.
The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man.
Synchronicity reveals the meaningful connections between the subjective and objective world.
If you think along the lines of Nature then you think properly." from the video "Carl Jung speaks about death.
The greatest potential for growth and self-realisation exists in the second half of life.
Anyone who attempts to do both, to adjust to his group and at the same time pursue his individual goal, becomes neurotic.
One could say, with a little exaggeration, that the persona is that which in reality one is not, but which oneself as well as others think one is.
We want to have certainties and no doubts- results and no experiments- without even seeing that certainties can arise only through doubt and results only thorough experiment.
Enlightenment consists not merely in the seeing of luminous shapes and visions, but in making the darkness visible. The latter procedure is more difficult and therefore, unpopular.
And what shall we know of this life on earth after death? The dissolution of our timebound form in eternity brings no loss of meaning. Rather, does the little finger know itself a member of the hand.
The gigantic catastrophes that threaten us today are not elemental happenings of a physical or biological order, but psychic events. To a quite terrifying degree we are threatened by wars and revolutions which are nothing other than psychic epidemics. At any moment several million human beings may be smitten with a new madness, and then we shall have another world war or devastating revolution. Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche.
Magic is the science of the jungle.
Personality is the supreme realization of the innate idiosyncracy of a living being. It is an act of high courage flung in the face of life, the absolute affirmation of all that constitutes the individual, the most successful adaptation to the universal conditions of existence coupled with the greatest possible freedom for self-determination.
Sometimes, indeed, there is such a discrepancy between the genius and his human qualities that one has to ask oneself whether a little less talent might not have been better.
Somewhere, right at the bottom of one's own being, one generally does know where one should go and what one should do. But there are times when the clown we call "I" behaves in such a distracting fashion that the inner voice cannot make its presence felt.
For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i.e., the anima projected on to the world.
A psychoneurosis must be understood, ultimately, as the suffering of a soul which has not discovered its meaning.
The judgment of the intellect is, at best, only the half of truth.
The creation of something new is not accomplished by the intellect but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves.
Man can try to name love, showering upon it all the names at his command, and still he will involve himself in endless self deceptions. If he possesses a grain of wisdom he will lay down his arms and name the unknown by the more unknown -- ignotum per ignotius -- that is by the name of God.
Active imagination requires a state of reverie, half-way between sleep and waking.
The unconscious psyche believes in life after death.
We are born at a given moment, in a given place and, like vintage years of wine, we have the qualities of the year and of the season of which we are born. Astrology does not lay claim to anything more.
In the second half of life the necessity is imposed of recognizing no longer the validity of our former ideals but of their contraries. Of perceiving the error in what was previously our conviction, of sensing the untruth in what was our truth, and of weighing the degree of opposition, and even of hostility, in what we took to be love.
No one should deny the danger of the descent, but it can be risked. No one need risk it, but it is certain that someone will. And let those who go down the sunset way do so with open eyes, for it is a sacrifice which daunts even the gods. Yet every descent is followed by an ascent; the vanishing shapes are shaped anew, and a truth is valid in the end only if it suffers change and bears new witness in new images, in new tongues, like a new wine that is put into new bottles.
I have treated many hundreds of patients. Among those in the second half of life -- that is to say, over 35 -- there has not been one whose problem in the last resort was not that of finding a religious outlook on life.
How can anyone see straight when he does not see himself and the darkness he unconsciously carries with him into all his dealings?
The collective unconscious contains the whole spiritual heritage of mankind's evolution born anew in the brain structure of every individual.
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 main interest of my work is not concerned with the treatment of neuroses but rather with the approach to the numinous. But the fact that the approach to the numinous is the real therapy, and inasmuch as you attain to the numinous experience you are released from the curse of pathology. Even the very disease takes on a numinous character.
I am this bundle of what has been, and what has been accomplished.
Just as we might take Darwin as an example of the normal extraverted thinking type, the normal introverted thinking type could be represented by Kant. The one speaks with facts, the other relies on the subjective factor. Darwin ranges over the wide field of objective reality, Kant restricts himself to a critique of knowledge.
Insight that dawns slowly seems to me to have more lasting effects than a fitful idealism, which is unlikely to hold out for long.
Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites!
I know that previously I would not have dared to express myself so explicitly about so uncertain a matter. I can take this risk because I am now in my eighth decade, and the changing opinions of men scarcely impress me any more; the thoughts of the old masters are of greater value to me than the philosophical prejudices of the Western mind.
It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious. We cannot tell whether God and the unconscious are two different entities. Both are border-line concepts for transcendental contents. But empirically it can be established, with a sufficient degree of probability, that there is in the unconscious an archetype of wholeness.
In thirty years I have treated many patients. Among all my patients in the second half of life, every one of them fell ill because he had lost that which the living religions of every age had given their followers, and none of them was really healed who did not regain his religious outlook.
The soul does not require the organs of sense in order to see, hear, smell, taste and feel, in a much more perfect state; but with this great difference, that in such a state, it stands in much nearer connection with the spirtual than the material world.
Life calls us forth to independence, and anyone who does not heed this call because of childish laziness or timidity is threatened with neurosis. And once this has broken out, it becomes an increasingly valid reason for running away from life.
There is no such thing as a pure extrovert or a pure introvert. Such a man would be in the lunatic asylum.
The most terrifying thing is to accept oneself completely.
But we cannot live the afternoon of life according to the programme of life's morning -- for what was great in the morning will be little at evening, and what in the morning was true will at evening have become a lie.
Wholeness is not achieved by cutting off a portion of one's being, but by integration of the contraries.
No matter what the world thinks about religious experience, the one who has it possesses a great treasure, a thing that has become for him a source of life, meaning, and beauty, and that has given a new splendor to the world and to mankind.
At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the plashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons.
Neurosis is the natural by-product of pain avoidance.
We can hardly escape the feeling that the unconscious process moves spiral-wise round a centre, gradually getting closer, while the characteristics of the centre grow more and more distinct.
Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth. The Age of Enlightenment, which stripped nature and human institutions of gods, overlooked the God of Terror who dwells in the human soul.
The divine process of change manifests itself to our human understanding ... as punishment, torment, death, and transfiguration.
Since psyche and matter are contained in one and the same world, and moreover are in continuous contact with one another and ultimately rest on irrepresentable, transcendental factors, it is not only possible but fairly probable, even, that psyche and matter are two different aspects of the same thing.
Psychiatrists classify a person as neurotic if he suffers from his problems in living, and a psychotic if he makes others suffer.
You can exert no influence if you are not susceptible to influence.
Our whole educational problem suffers from a one-sided approach to the child who is to be educated, and from an equally one-sided lack of emphasis on the uneducatedness of the educator.
No dream symbol can be separated from the individual who dreams it, and there is no definite or straightforward interpretation of any dream.
The capacity for inner dialogue is a touchstone for outer objectivity.
Masses are always breeding grounds of psychic epidemics.
All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination.
The Western 'God-image' is a representation of the collective unconscious, an archetype of the psyche that undergoes a continual process of transformation...The God image evolves through its relationship to humanity. Whoever knows God has an effect on 'him'. For the individual, knowing God, is the process of recognizing and assimilating the pressured and paradoxical contents of the self, which come to consciousness- seek incarnation- within the ego.
Paul hardly ever allows the real Jesus of Nazareth to get a word in.
Anyone who wants to know the human psyche will learn next to nothing from experimental psychology. He would be better advised to abandon exact science, put away his scholar's gown, bid farewell to his study, and wander with human heart through the world.
People are never helped in their suffering by what they think for themselves, but only by revelation of a wisdom greater than their own. It is this which lifts them out of their distress.
The meeting of two personalities is like the contact of two chemical substances. If there is any reaction, both are transformed.
Healing comes only from that which leads the patient beyond himself and beyond his entanglements with ego.
You can take away a man's gods, but only to give him others in return.
Securities, certitudes and peace do not lead to discoveries.
For, in order to turn the individual into a function of the State, his dependence on anything beside the State must be taken from him.
Fortunately, in her kindness and patience, Nature has never put the fatal question as to the meaning of their lives into the mouths of most people. And where no one asks, no one needs to answer.
We cannot change anything unless we accept it. Condemnation does not liberate, it oppresses.
Mind and matter are two different aspects of one and the same thing.
I am an orphan, alone: nevertheless I am found everywhere. I am one, but opposed to myself. I am youth and old man at one and the same time. I have known neither father nor mother, because I have had to be fetched out of the deep like a fish, or fell like a white stone from heaven. In woods and mountains I roam, but I am hidden in the innermost soul of man. I am mortal for everyone, yet I am not touched by the cycle of aeons.
The symbol in the dream has more the value of a parable: it does not conceal, it teaches.
Thoroughly unprepared, we take the step into the afternoon of life. Worse still, we take this step with the false presupposition that our truths and our ideals will serve us as hitherto. But we cannot live the afternoon of life according to the program of life's morning, for what was great in the morning will be little at evening and what in the morning was true, at evening will have become a lie.