Carl Jung

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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.
This whole creation is essentially subjective, and the dream is the theater where the dreamer is at once scene, actor, prompter, stage manager, author, audience, and critic.

Carl Gustav Jung (IPA: [ˈkarl ˈgʊstaf ˈjʊŋ]) (26 July 18756 June 1961) was a Swiss psychiatrist and founder of analytical psychology.

Quotes[edit]

Life is never so beautiful as when surrounded by death. ~Carl Jung, Seminar 1925, Page 85

I try to accept life and death. ~Carl Jung, Letters Vol. II, Pages 546-547

Where I find myself unwilling to accept the one or the other [Life or Death] I should question myself as to my personal motives. . . . ~Carl Jung, Letters Vol. II, Pages 546-547

Is it the divine will? Or is it the wish of the human heart which shrinks from the Void of death? ~Carl Jung, Letters Vol. II, Pages 546-547

In ultimate situations of life and death complete understanding and insight are of paramount importance, as it is indispensable for our decision to go or to stay and let go or to let stay. ~Carl Jung, Letters Vol. II, Pages 546-547

One needs death to be able to harvest the fruit. Without death, life would be meaningess, since the long-lasting rises again and denies its own meaning. To be, and to enjoy your being, you need death, and limitation enables you to fulfill your being. ~Carl Jung, The Red Book, Page 275.

If I accept death, then my tree greens, since dying increases life. If I plunge into the death encompassing the world, then my buds break open. How much our life needs death! ~Carl Jung, The Red Book, Page 275.

We need the coldness of death to see clearly. Life wants to live and to die, to begin and to end. ~Carl Jung, The Red Book, Page 275.

The moon is dead. Your soul went to the moon, to the preserver of souls. Thus the soul moved toward death. I went into the inner death and saw that outer dying is better than inner death. And I decided to die outside and to live within. For that reason I turned away and sought the place of the inner life. ~Carl Jung, The Red Book, Page 267.

Joy at the smallest things comes to you only when you have accepted death. ~Carl Jung, The Red Book, Page 275.

We cannot slay death, as we have already taken all life from it. If we still want to overcome death, then we must enliven it. Therefore on your journey be sure to take golden cups full of the sweet drink of life, red wine, and give it to dead matter, so that it can win life back. ~Carl Jung; The Red Book; Liber Primus; Page 244.

You must be in the middle of life, surrounded by death on all sides. ~Carl Jung, The Red Book, Page 370.

If I am bound to men and things, I can neither go on with my life to its destination nor can I arrive at my very own and deepest nature. Nor can death begin in me as a new life, since I can only fear death. ~Carl Jung, The Red Book, Page 356.

I saw how we live toward death, how the swaying golden wheat sinks together under the scythe of the reaper, / like a smooth wave on the sea-beach. ~Carl Jung, The Red Book, Page 268.

You may call me death-death that rose with the sun. I come with quiet pain and long peace. I lay the cover of protection on you. In the midst of life begins death. I lay cover upon cover upon you so that your warmth will never cease. ~A Dark Form to Philemon, Liber Novus, Page 355.

In this bloody battle death steps up to you, just like today where mass killing and dying: fill the world. The coldness of death penetrates you. When I froze to death in my solitude, I saw dearly and saw what was to come, as clearly as I could see the stars and the distant mountains on a frosty night. ~Carl Jung, Liber Novus, Page 274, Footnote 73.

Since what takes place in the secret hour of life's midday is the reversal of the parabola, the birth of death …Not wanting to live is identical with not wanting to die. Becoming and passing away is the same curve. ~Carl Jung, Liber Novus, Page 274, Footnote 75.

After death on the cross Christ went into the underworld and became Hell. So he took on the form of the Antichrist, the dragon. The image of the Antichrist, which has come down to us from the ancients, announces the new God, whose coming the ancients had foreseen. ~Carl Jung, Liber Novus, Page 242.

Therefore after his death Christ had to journey to Hell, otherwise the ascent to Heaven would have become impossible for him. Christ first had to become his Antichrist, his under worldly brother. ~Carl Jung, Liber Novus, Page 244.

I saw a terrible flood that covered all the northern and low-lying lands between the North Sea and the Alps. It reached from England up to Russia, and from the coast of the North Sea right up to the Alps. I saw yellow waves, swimming rubble, and the death of countless thousands. ~Carl Jung, Liber Novus, Page 231.

Look back at the collapse of empires, of growth and death, of the desert and monasteries, they are the images of what is to come. Everything has been foretold. But who knows how to interpret it? ~Carl Jung, Liber Novus, Page 236.

But above all protect me from the serpent of judgment, which only appears to be a healing serpent, yet in your depths is infernal poison and agonizing death. ~Carl Jung, Liber Novus, Page 238.

The spirit of the depths is pregnant with ice, fire, and death. You are right to fear the spirit of the depths, as he is full of horror. You see in these days what the spirit of the depths bore. You did not believe it, but you would have known it if you had taken counsel with your fear. ~Carl Jung, Liber Novus, Page 238.

The black beetle is the death that is necessary for renewal; and so thereafter, a new sun glowed, the sun of the depths, full of riddles, a sun of the night. And as the rising sun of spring quickens the dead earth, so the sun of the depths quickened the dead, and thus began the terrible struggle between light and darkness. ~Carl Jung, Liber Novus, Page 238.

I went through a torment unto death and I felt certain that I must kill myself if I could not solve the riddle of the murder of the hero. ~Carl Jung, Liber Novus, Page 242.

The three days descent into Hell during death describes the sinking of the vanished value into the unconscious, where, by conquering the power of darkness, it establishes a new order, and then rises up to heaven again, that is, attains supreme clarity of consciousness. ~Carl Jung, Liber Novus, Footnote 135, Page 243.

That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicity and leads to death. But ambiguity is the way of life. ~Carl Jung, Liber Novus, Page 244.

I saw it, I know that this is the way: I saw the death of Christ and I saw his lament; I felt the agony of his dying, of the great dying. I saw a new God, a child, who subdued daimons in his hand. ~Carl Jung, Liber Novus, Page 254.

You're stubborn. What I mean is that it's hardly a coincidence that the whole world has become Christian. I also believe that it was the task of Western man to carry Christ in his heart and to grow with his suffering, death, and resurrection. ~Carl Jung to The Red One, Liber Novus, Page 260.

Death is the hardest thing from the outside and as long as we are outside of it. But once inside you taste of such completeness and peace and fulfillment that you don't want to return. ~Carl Jung, Letters Volume 1, Pages 355-357.

It frequently happens that when a person with whom one was intimate dies, either one is oneself drawn into the death, so to speak, or else this burden has the opposite effect of a task that has to be fulfilled in real life. ~Carl Jung, Letters Volume 1, Page 239.

Psychology is a preparation for death. We have an urge to leave life at a higher level than the one at which we entered. ~Carl Jung; Conversations with C.G. Jung, Psychotherapy, Page 16.

Even though spirit is regarded as essentially alive and enlivening, one cannot really feel nature as unspiritual and dead. We must therefore be dealing here with the (Christian) postulate of a spirit whose life is so vastly superior to the life of nature that in comparison with it the latter is no better than death. ~Carl Jung; CW 9i; Para 390.

To put it in modern language, spirit is the dynamic principle, forming for that very reason the classical antithesis of matter-the antithesis, that is, of its stasis and inertia. Basically it is the contrast between life and death. The subsequent differentiation of this contrast leads to the actually very remarkable opposition of spirit and nature. ~Carl Jung; CW 9i; Para 390.

While the man who despairs marches towards nothingness, the one who has placed his faith in the archetype follows the tracks of life and lives right into his death. Both, to be sure, remain in uncertainty, but the one lives against his instincts, the other with them. ~Carl Jung; Memories Dreams and Reflections; Page 306.

The earthly fate of the Church as the body of Christ is modelled on the earthly fate of Christ himself. That is to say the Church, in the course of her history, moves towards a death. ~Carl Jung, Mysterium Coniunctionis, CW 14, par. 28, note 194.

Moreover, the unconscious has a different relation to death than we ourselves have. For example, it is very surprising in which way dreams anticipate death. ~Carl Jung, Children’s Dreams Seminar, Page 343.

The division into four is a principium individuationis; it means to become one or a whole in the face of the many figures that carry the danger of destruction in them. It is what overcomes death and can bring about rebirth. ~Carl Jung, Children’s Dreams Seminar, Page 372.

Only for outsiders, who have never been inside, is penal servitude not a hellish cruelty. I know many cases from my psychiatric experience where death would have been a mercy in comparison with life in a prison. ~Carl Jung, Letters Vol. 1, Pages 446-448.

Oh outstanding vessel of devotion and obedience! To the ancestral spirits of my most beloved and faithful wife Emma Maria. She completed her life and after her death she was lamented. She went over to the secret of eternity in the year 1955. Her age was 73. Her husband C.G. .Jung has made and placed [this stone] in 1956.

A point exists at about the thirty-fifth year when things begin to change; it is the first moment of the shadow side of life, of the going down to death. ~Carl Jung, Modern Psychology, Page 223.

The ego is an illusion which ends with death but the karma remains, it is given another ego in the next existence. ~Carl Jung, Modern Psychology, Vol. 3, Page 17.

A child, too, enters into this sublimity, and there detaches himself from this world and his manifold individuations more quickly than the aged. So easily does he become what you also are that he apparently vanishes. Sooner or later all the dead become what we also are. But in this reality we know little or nothing about that mode of being, and what shall we still know of this earth after death? ~Carl Jung, Letters Vol. 1, Page 343.

… it would seem to be more in accord with the collective psyche of humanity to regard death as the fulfillment of life’s meaning and as its goal in the truest sense, instead of a mere meaningless cessation. Anyone who cherishes a rationalistic opinion on this score has isolated himself psychologically and stands opposed to his own basic nature. ~Carl Jung, CWs, 8, ¶807.

Death is psychologically as important as birth, and like it, is an integral part of life. ... As a doctor, I make every effort to strengthen the belief in immortality, especially with older patients when such questions come threateningly close. For, seen in correct psychological perspective, death is not an end but a goal, and life’s inclination towards death begins as soon as the meridian is passed. ~Carl Jung, CW 13, Para. 68. The analysis of older people provides a wealth of dream symbols that psychically prepare the dreams for impending death. It is in fact true, as Jung has emphasized, that the unconscious psyche pays very little attention to the abrupt end of bodily life and behaves as if the psychic life of the individual, that is, the individuation process, will simply continue. … The unconscious “believes” quite obviously in a life after death. ~Marie-Louise von Franz (1987), ix.

Life's cessation, that is, death, can only be accepted as a reasonable goal either when existence is so wretched that we are only too glad for it to end, or when we are convinced that the sun strives to its setting "to illuminate distant races" with the same logical consistency it showed in rising to the zenith. ~Carl Jung, CW 8, Pages 399-403.

As a doctor I am convinced that it is hygienic—if I may use the word—to discover in death a goal towards which one can strive, and that shrinking away from it is something unhealthy and abnormal which robs the second half of life of its purpose. ~Carl Jung, CW 8, Pages 399-403.

Such a thing is possible only when there is a detachment of the soul from the body. When that takes place and the patient lives on, one can almost with certainty expect a certain deterioration of the character inasmuch as the superior and most essential part of the soul has already left. Such an experience denotes a partial death. ~Carl Jung, Letters Vol. 1, Pages 435-437.

Thus hun [Animus] means 'cloud-demon,' a higher 'breath-soul' belonging to the yang principle and therefore masculine. After death, hun rises upward and becomes shen, the 'expanding and self-revealing' spirit or god. ~Carl Jung, Secret of the Golden Flower, Page 114.

'Anima', called p'o, and written with the characters for 'white' and for 'demon', that is, 'white ghost', belongs to the lower, earth-bound, bodily soul, the yin principle, and is therefore feminine. After death, it sinks downward and becomes kuei (demon), often explained as the 'one who returns' (i.e. to earth), a revenant, a ghost. ~Carl Jung, Secret of the Golden Flower, Page 114.

The fact that the animus and the anima part after death and go their ways independently shows that, for the Chinese consciousness, they are distinguishable psychic factors which have markedly different effects, and, despite the fact that originally they are united in 'the one effective, true human nature', in the 'house of the Creative,' they are two. ~Carl Jung, Secret of the Golden Flower, Page 114.

Hun [Animus], then, would be the discriminating light of consciousness and of reason in man, originally coming from the logos spermatikos of hsing, and returning after death through shen to the Tao. ~Carl Jung, Secret of the Golden Flower, Page 116.

The creation and birth of this superior personality is what is meant by our text when it speaks of the 'holy fruit', the 'diamond body', or refers in other ways to an indestructible body. ~Carl Jung, The Secret of the Golden Flower, Page 123.

To the psyche death is just as important as birth and, like it, is an integral part of life. ~Carl Jung, The Secret of the Golden Flower, Page 124.

If viewed correctly in the psychological sense, death is not an end but a goal, and therefore life towards death begins as soon as the meridian is passed. ~Carl Jung, The Secret of the Golden Flower, Page 124.

The Chinese philosophy of yoga is based upon the fact of this instinctive preparation for death as a goal, and, following the analogy with the goal of the first half of life, namely, begetting and reproduction, the means towards perpetuation of physical life, it takes as the purpose of spiritual existence the symbolic begetting and bringing to birth of a psychic spirit body ('subtle body'), which ensures the continuity of the detached consciousness. ~Carl Jung, The Secret of the Golden Flower, Page 124.

The ego withdraws from its entanglement in the world, and after death remains alive because "interiorization" has prevented the wasting of the life-forces in the outer world. Instead of these being dissipated, they have made within the inner rotation of monad a centre of life which is independent of bodily existence. Such an ego is a god, deus, shen. ~Secret of the Golden Flower, Page 17.

He [Neitzche] expressed it as “God is dead” and he did not realise that in saying this he was still standing within the dogma, for Christ's death is one of the secret mysteries of Christianity. ~Carl Jung, ETH Lectures, Page 197.

While we are in avidya, we act like automatons, we have no idea what we are doing. Buddha regarded this as absolutely unethical. Avidya acts in the sense of the concupiscentia and involves us in suffering, illness and death. ~Carl Jung, ETH Lecture XI, 3Feb1939, Page 74.

After my wife's death. . . I felt an inner obligation to become what I myself am. To put it in the language of the Bollingen house, I suddenly realized that the small central section which crouched so low, so hidden was myself! ~Carl Jung, MDR, Page 225.

Now I know the truth but there is a small piece not filled in and when I know that I shall be dead. ~Carl Jung [2 days before his death] ~Miguel Serrano, Two Friendships, Page 104.

The past decade dealt me heavy blows – the death of dear friends and the even more painful loss of my wife, the end of my scientific activity and the burdens of old age, but also all sorts of honors and above all your friendship, which I value the more highly because it appears that men cannot stand me in the long run. ~Carl Jung, Letters Vol. II, Page 516.

Death is a drawing together of two worlds, not an end. We are the bridge. ~Carl Jung, J.E.T., Page 95.

Often people come for analysis who wish to be prepared to meet death. They can make astonishingly good progress in a short time and then die peacefully. ~Carl Jung, Jung-Ostrowski, Page16.

Christ’s redemptive death on the cross was understood as a “baptism,” that is to say, as rebirth through the second mother, symbolized by the tree of death… The dual-mother motif suggests the idea of a dual birth. One of the mothers is the real, human mother, the other is the symbolical mother. ~Carl Jung, CW 5, para 494-495.

Although there is no way to marshal valid proof of continuance of the soul after death, there are nevertheless experiences which make us thoughtful. I take them as hints, and do not presume to ascribe to them the significance of insights. ~Carl Jung, MDR, Page 312.

I was particularly interested in the dream which, in mid-August 1955, anticipated the death of my wife. It probably expresses the idea of life's perfection: the epitome of all fruits, rounded into a bullet, struck her like karma. C.G. Jung ~Carl Jung, Letters Vol. II, Page 310.

In the initiation of the living, however, this "Beyond" is not a world beyond death, but a reversal of the mind's intentions and outlook, a psychological "Beyond" or, in Christian terms, a "redemption" from the trammels of the world and of sin. ~Carl Jung, CW 11, Paragraph 813.

I can answer your question about life after death just as well by letter as by word of mouth. Actually this question exceeds the capacity of the human mind, which cannot assert anything beyond itself. ~Carl Jung, Letters Vol. II, Page 561.

The imminence of death and the vision of the world in conspectu mortis is in truth a curious experience: the sense of the present stretches out beyond today, looking back into centuries gone by, and forward into futures yet unborn. ~Carl Jung, Letters, Vol. II, Page 10.

I'm inclined to believe that something of the human soul remains after death, since already in this conscious life we have evidence that the psyche exists in a relative space and in a relative time, that is in a relatively non-extended and eternal state. ~Carl Jung, Letters Vol. II, Pages 29-30.

There is no loneliness, but all-ness or infinitely increasing completeness. Such dreams occur at the gateway of death. They interpret the mystery of death. They don't predict it but they show you the right way to approach the end. ~Carl Jung, Letters Vol. II, Pages 145-146

What I mean by this is that every epoch of our biological life has a numinous character: birth, puberty, marriage, illness, death, etc. ~Carl Jung, Letters Vol. II, Pages 208-210.

It was the tragedy of my youth to see my father cracking up before my eyes on the problem of his faith and dying an early death. This was the objective outer event that opened my eyes to the importance of religion. Subjective inner experiences prevented me from drawing negative conclusions about religion from my father's fate, much as I was tempted to do so. ~Carl Jung, Letters Vol. II, Pages 257-264.

With no human consciousness to reflect themselves in, good and evil simply happen, or rather, there is no good and evil, but only a sequence of neutral events, or what the Buddhists call the Nidhanachain, the uninterrupted causal concatenation leading to suffering, old age, sickness, and death. ~Carl Jung, Letters Vol. II, Pages 310-311.

We ought to remember that the Fathers of the Church have insisted upon the fact that God has given Himself to man's death on the Cross so that we may become gods. ~Carl Jung, Letters Vol. II, Pages 312-316.

Mama's death has left a gap for me that cannot be filled. ~Carl Jung, Letters Vol. II, Pages 316-317.

Yahweh gives life and death. Christ gives life, even eternal life and no death. He is a definite improvement on Yahweh. He owes this to the fact that He is suffering man as well as God. ~Carl Jung, Letters Vol. II, Pages 471-473

When one has looked and laboured for a long time, one knows oneself and has grown old. - The "secret of life" is my life, which is enacted round about me, my life and my death; for when the vine has grown old it is torn up by the roots. All the tendrils that would not bear grapes are pruned away. Carl Jung, Letters Vol. II, Pages 514-515

The "secret of life" is my life, which is enacted round about me, my life and my death; for when the vine has grown old it is torn up by the roots . All the tendrils that would not bear grapes are pruned away. Its life is remorselessly cut down to its essence, and the sweetness of the grape is turned into wine, dry and heady, a son of the earth who serves his blood to the multitude and causes the drunkenness which unites the divided and brings back the memory of possessing all and of the kingship, a time of loosening, and a time of peace. There is much more to follow, but it can no longer be told. ~Carl Jung, Letters Vol. II, Pages 514-515

It looks as if only those who are relatively close to death are serious or mature enough to grasp some of the essentials in our psychology, as a man who wants to get over an obstacle grasps a handy ladder. ~Carl Jung, Letters Vol. II, Pages 536-537

I try to accept life and death. ~Carl Jung, Letters Vol. II, Pages 546-547

Where I find myself unwilling to accept the one or the other [Life or Death] I should question myself as to my personal motives. . . . ~Carl Jung, Letters Vol. II, Pages 546-547

Is it the divine will? Or is it the wish of the human heart which shrinks from the Void of death? ~Carl Jung, Letters Vol. II, Pages 546-547

In ultimate situations of life and death complete understanding and insight are of paramount importance, as it is indispensable for our decision to go or to stay and let go or to let stay. ~Carl Jung, Letters Vol. II, Pages 546-547

As I have so earnestly shared in his [Victor White] life and inner development, his death has become another tragic experience for me. ~Carl Jung, Letters Vol. II, Page 563

We still consider his [Socrates] daimonion as an individual peculiarity if not worse. Such people, says Buddha, "after their death reach the wrong way, the bad track, down to the depth, into an infernal world." ~Carl Jung, Letters Vol. II, Pages 531-533

We have to learn with effort the negations of our positions, and to grasp the fact that life is a process that takes place between two poles, being only complete when surrounded by death. ~Carl Jung, 1925 Seminar, Page 86

If we became aware of the ancestral lives in us, we might disintegrate. An ancestor might take possession of us and ride us to death. ~Carl Jung, 1925 Seminar, Page 139

How great the importance of psychic hygiene, how great the danger of psychic sickness, is evident from the fact that just as all sickness is a watered-down death, neurosis is nothing less than a watered-down suicide, which left to run its malignant course all too often leads to a lethal end. ~Carl Jung, C.G. Jung Speaking: Interviews and Encounters, Pages 38-46

Death is more enduring of all things, that which can never be cancelled out. ~Carl Jung, Liber Novus, Page 323

Death gives me durability and solidity. ~Carl Jung, Liber Novus, Page 323.

But many people are never quite born; they live in the flesh but a part of them is still in what Lamaistic philosophy would call the Bardo, in the life between death and birth, and that prenatal state is filled with extraordinary visions. ~Carl Jung, Visions Seminar, Page 424.

If the old were not ripe for death, nothing new would appear; and if the old were not injuriously blocking the way for the new; it could not and need not be rooted out. ~Carl Jung, CW 6, Para 446.

Death is a drawing together of two worlds, not an end. We are the bridge. ~Carl Jung, J.E.T., Page 95.

One needs death to be able to harvest the fruit. ~Carl Jung, Liber Novus, Page 275.

I have frequently been able to trace back for over a year, in a dream-series, the indications of approaching death, even in cases where such thoughts were not prompted by the outward situation. ~Carl Jung, CW 8, Para 809

Death, therefore, has its onset long before death. ~Carl Jung, CW 8, Para 809

We are so convinced that death is simply the end of a process that it does not ordinarily occur to us to conceive of death as a goal and a fulfilment, as we do without hesitation the aims and purposes of youthful life in its ascendance. ~Carl Jung, CW 8, Para 797

For when the soul vanished at death, it was not lost; in that other world it formed the living counterpole to the state of death in this world. ~Carl Jung, CW 16, Para 493

For when the soul vanished at death, it was not lost; in that other world it formed the living counterpole to the state of death in this world. ~Carl Jung, CW 16, Para 493

We can therefore understand why the nuptiae chymicae, the royal marriage, occupies such an important place in alchemy as a symbol of the supreme and ultimate union, since it represents the magic-by-analogy which is supposed to bring the work to its final consummation and bind the opposites by love, for “love is stronger than death.” ~Carl Jung, CW 16, Para 398

But when we penetrate the depths of the soul and when we try to understand its mysterious life, we shall discern that death is not a meaningless end, the mere vanishing into nothingness—it is an accomplishment, a ripe fruit on the tree of life. Nor is death an abrupt extinction, but a goal that has been unconsciously lived and worked for during half a lifetime. ~Carl Jung, CW 18, Para 1705-7

The dream is the small hidden door in the deepest and most intimate sanctum of the soul, which opens to that primeval cosmic night that was soul long before there was conscious ego and will be soul far beyond what a conscious ego could ever reach.
No one can flatter himself that he is immune to the spirit of his own epoch, or even that he possesses a full understanding of it.
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.
Our blight is ideologies — they are the long-expected Antichrist!
  • 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 Theory of Psychoanalysis (1913)
  • Since [in the Middle Ages] the psychic relation to woman was expressed in the collective worship of Mary, the image of woman lost a value to which human beings had a natural right. This value could find its natural expression only through individual choice, and it sank into the unconscious when the individual form of expression was replaced by a collective one. In the unconscious the image of woman received an energy charge that activated the archaic and infantile dominants. And since all unconscious contents, when activated by dissociated libido, are projected upon the external object, the devaluation of the real woman was compensated by daemonic features. She no longer appeared as an object of love, but as a persecutor or witch. The consequence of increasing Mariolatry was the witch hunt,.that indelible blot on the later Middle Ages.
    • Psychological Types (1921), CW 6. P.344
  • Whereas logic and objectivity are usually the predominant features of a man's outer attitude, or are at least regarded as ideals, in the case of a woman it is feeling. But in the soul it is the other way round: inwardly it is the man who feels, and the woman who reflects. Hence a man's greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a woman. However much a victim of social circumstances a woman may be, as a prostitute for instance, a man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices.
    • Psychological Types (1921). CW 6. P.805
  • This whole creation is essentially subjective, and the dream is the theater where the dreamer is at once scene, actor, prompter, stage manager, author, audience, and critic.
    • General Aspects of Dream Psychology (1928)
  • The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions.
    • The Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical Studies. P. 60
  • 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.
    • The Secret of the Golden Flower, ibid.
  • "Education to personality" has become a pedagogical ideal that turns its back upon the standardized-the collective and normal-human being. It thus fittingly recognizes the historical fact that the great, liberating deeds of world history have come from leading personalities and never from the inert mass that is secondary at all times and needs a demagogue if it is to move at all. The paean of the Italian nation is addressed to the personality of the Duce, and dirges of other nations lament the absence of great leaders.
    • Lecture, The Inner Voice, Kulturbund, Vienna (1932); quoted in The Integration of Personality, Farrar & Rinehart, NY (1939)
  • The dream is the small hidden door in the deepest and most intimate sanctum of the soul, which opens to that primeval cosmic night that was soul long before there was conscious ego and will be soul far beyond what a conscious ego could ever reach.
    • The Meaning of Psychology for Modern Man (1934)
  • 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 Study in the Process of Individuation" (1934) In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 559
  • 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.
    • Psychological Aspects of the Mother Archetype (1938)
  • I find that all my thoughts circle around God like the planets around the sun, and are as irresistibly attracted by Him. I would feel it to be the grossest sin if I were to oppose any resistance to this force.
    • Sources: David John Tacey (2007). How to read Jung. W.W. Norton & Co, p. 35; Charles Bartruff Hanna (1967). The Face of the Deep: The Religious Ideas of C.G. Jung. “The” Westminster Press, p. 18; Nándor Fodor (1971). Freud, Jung, and occultism. University Books. p. 12; Wayne G. Rollins (1983). Jung and the Bible. p. 123
  • There is no question but that Hitler belongs in the category of the truly mystic medicine man. As somebody commented about him at the last Nürnberg party congress, since the time of Mohammed nothing like it has been seen in this world. His body does not suggest strength. The outstanding characteristic of his physiognomy is its dreamy look. I was especially struck by that when I saw pictures taken of him in the Czechoslovakian crisis; there was in his eyes the look of a seer. This markedly mystic characteristic of Hitler's is what makes him do things which seem to us illogical, inexplicable, and unreasonable. ... So you see, Hitler is a medicine man, a spiritual vessel, a demi-deity or, even better, a myth.
    • During an interview with H. R. Knickerbocker, first published in Hearst's International Cosmopolitan (January 1939), in which Jung was asked to diagnose Adolf Hitler, Benito Mussolini, and Joseph Stalin, later published in Is Tomorrow Hitler's? (1941), by H. R. Knickerbocker, also published in The Seduction of Unreason : The Intellectual Romance with Fascism (2004) by Richard Wolin, Ch. 2 : Prometheus Unhinged : C. G. Jung and the Temptations of Aryan Religion, p. 75
  • No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps. A nation has no honour, it has no word to keep. ... Hitler is himself the nation. That incidentally is why Hitler always has to talk so loud, even in private conversation — because he is speaking with 78 million voices.
    • During an interview with H. R. Knickerbocker (1939), quoted in A Life of Jung (2002) by Ronald Hayman, p. 360
  • A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents-the "god"father and "god"-mother of the newborn child-so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity.
    • "Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172
  • The overdevelopment of the maternal instinct is identical with that well-known image of the mother which has been glorified in all ages and all tongues. This is the motherlove which is one of the most moving and unforgettable memories of our lives, the mysterious root of all growth and change; the love that means homecoming, shelter, and the long silence from which everything begins and in which everything ends. Intimately known and yet strange like Nature, lovingly tender and yet cruel like fate, joyous and untiring giver of life-mater dolorosa and mute implacable portal that closes upon the dead. Mother is motherlove, my experience and my secret. Why risk saying too much, too much that is false and inadequate and beside the point, about that human being who was our mother, the accidental carrier of that great experience which includes herself and myself and all mankind, and indeed the whole of created nature, the experience of life whose children we are? The attempt to say these things has always been made, and probably always will be; but a sensitive person cannot in all fairness load that enormous burden of meaning, responsibility, duty, heaven and hell, on to the shoulders of one frail and fallible human being-so deserving of love, indulgence, understanding, and forgiveness-who was our mother. He knows that the mother carries for us that inborn image of the mater nature and mater spiritualis, of the totality of life of which we are a small and helpless part.
    • "Psychological Aspects of the Mother Archetype" (1939) In CW 9, Part I: The Archetypes and the Collective Unconscious P.172
  • 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.
    • "Psychological Aspects of the Mother Archetype" (1939). In CW 9, Part I: The Archetypes and the Collective Unconscious. P. 186
  • The healthy man does not torture others—generally it is the tortured who turn into torturers.
    • In Du, May 1941
  • Not for a moment dare we succumb to the illusion that an archetype can be finally explained and disposed of. Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only an image.) The most we can do is dream the myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being. The archetype — let us never forget this — is a psychic organ present in all of us. A bad explanation means a correspondingly bad attitude toward this organ, which may thus be injured. But the ultimate sufferer is the bad interpreter himself.
    • The Psychology of the Child Archetype [Das göttliche Kind] (1941), 1963 translation, II, 1 : The Archetype as a Link with the Past; also in Collected Works, Vol. 9, Part I, p. 160
  • No one can flatter himself that he is immune to the spirit of his own epoch, or even that he possesses a full understanding of it. Irrespective of our conscious convictions, each one of us, without exception, being a particle of the general mass, is somewhere attached to, colored by, or even undermined by the spirit which goes through the mass. Freedom stretches only as far as the limits of our consciousness.
  • The more remote and unreal the personal mother is, the more deeply will the son's yearning for her clutch at his soul, awakening that primordial and eternal image of the mother for whose sake everything that embraces, protects, nourishes, and helps assumes maternal form, from the Alma Mater of the university to the personification of cities, countries, sciences and ideals.
    • "Paracelsus as a Spiritual Phenomenon" (1942) In CW 13: Alchemical Studies P.47
  • The secret is that only that which can destroy itself is truly alive.
    • Psychology and Alchemy (1944)
  • As the animus is partial to argument, he can best be seen at work in disputes where both parties know they are right. Men can argue in a very womanish way, too, when they are anima - possessed and have thus been transformed into the animus of their own anima.
    • Aion (1951). CW 9, Part II: P.29
  • When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight).
    • Aion (1951). CW 9, Part II: P.338.30
  • 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.
  • We do not know whether Hitler is going to found a new Islam. (He is already on the way; he is like Mohammed. The emotion in Germany is Islamic; warlike and Islamic. They are all drunk with a wild god.)
    • The Symbolic Life — in The Collected Works: The Symbolic Life. Miscellaneous Writings (1977), p. 281
  • The unconscious is not just evil by nature, it is also the source of the highest good: not only dark but also light, not only bestial, semihuman, and demonic but superhuman, spiritual, and, in the classical sense of the word, "divine."
    • The Practice of Psychotherapy, p. 364 (1953)
  • Our blight is ideologies — they are the long-expected Antichrist!
    • The Tibetan Book of the Great Liberation (1954)
  • We can never legitimately cut loose from our archetypal foundations unless we are prepared to pay the price of a neurosis, any more than we can rid ourselves of our body and its organs without committing suicide.
    • J.B. Priestley, Times Literary Supplement, London (August 6, 1954)
  • 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.
    • Mysterium Coniunctionis (1955) CW 14: P. 232
  • The wise man who is not heeded is counted a fool, and the fool who proclaims the general folly first and loudest passes for a prophet and Führer, and sometimes it is luckily the other way round as well, or else mankind would long since have perished of stupidity.
  • Eros is a superhuman power which, like nature herself, allows itself to be conquered and exploited as though it were impotent. But triumph over nature is dearly paid for. Nature requires no explanations of principle, but asks only for tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima said to Socrates. We shall never get the better of him, or only to our own hurt. He is not the whole of our inward nature, though he is at least one of its essential aspects.
    • Two Essays on Analytical Psychology, CW 7 (1957). "On the Psychology of the Unconscious" P.32f
  • The persona, the ideal picture of a man as he should be, is inwardly compensated by feminine weakness, and as the individual outwardly plays the strong man, so he becomes inwardly a woman, i.e., the anima, for it is the anima that reacts to the persona. But because the inner world is dark and invisible to the extraverted consciousness, and because a man is all the less capable of conceiving his weaknesses the more he is identified with the persona, the persona's counterpart, the anima, remains completely in the dark and is at once projected, so that our hero comes under the heel of his wife's slipper. If this results in a considerable increase of her power, she will acquit herself none too well. She becomes inferior, thus providing her husband with the welcome proof that it is not he, the hero, who is inferior in private, but his wife. In return the wife can cherish the illusion, so attractive to many, that at least she has married a hero, unperturbed by her own uselessness. This little game of illusion is often taken to be the whole meaning of life.
    • Two Essays on Analytical Psychology, CW 7 (1957). "The Relations between the Ego and the Unconscious" P.309
  • We know as little of a supreme being as of Matter. But there is as little doubt of the existence of a supreme being as of Matter. The world beyond is reality, and experiential fact. We only don't understand it.
    • Letter to Morton Kelsey (1958) as quoted by Morton Kelsey, Myth, History & Faith: The Mysteries of Christian Myth & Imagination (1974) Ch.VIII
  • 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.”
    • Psyche and Symbol (1958), p. 285
  • Our psychology is ... a science of mere phenomena without any metaphysical implications. [It] Treats all metaphysical claims and assertions as mental phenomena, and regards them as statements about the mind and its structure.
    • Psychology and Religion: West and East (1958), p. 476, as cited in Psychotherapy East and West (1961), p. 14
  • ...the relatively unconscious man driven by his natural impulses because, imprisoned in his familiar world, he clings to the commonplace, the obvious, the probable, the collectively valid, using for his motto: 'Thinking is difficult. Therefore, let the herd pronounce judgement.'
    • Frequently misquoted as "Thinking is difficult, that's why most people judge" and close variants.
    • Flying Saucers: A Modern Myth of Things Seen in the Sky. (1959), C.G. Jung, R.F.C. Hull (translator) (Princeton Press, 1979, ISBN 9780691018225
  • [T]here are as many nights as days, and the one is just as long as the other in the year's course. Even a happy life cannot be without a measure of darkness, and the word "happy" would lose its meaning if it were not balanced by sadness.
    • "The Art of Living", interview with journalist Gordon Young first published in 1960[1]
  • Even if the whole world were to fall to pieces, the unity of the psyche would never be shattered. And the wider and more numerous the fissures on the surface, the more the unity is strengthened in the depths.
    • Civilization in Transition (1964)
  • 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..
  • One of the most difficult tasks men can perform, however much others may despise it, is the invention of good games and it cannot be done by men out of touch with their instinctive selves.
    • Jung and the Story of Our Time, Laurens van der Post (1977)
  • That higher and "complete" man is begotten by the "unknown" father and born from Wisdom, and it is he who, in the figure of the puer aeternus—"vultu mutabilis albus et ater"—represents our totality, which transcends consciousness. It was this boy into whom Faust had to change, abandoning his inflated onesidedness which saw the devil only outside. Christ's "Except ye become as little children" is a prefiguration of this, for in them the opposites lie close together; but what is meant is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain.
    • Answer to Job, R. Hull, trans. (1984), pp. 157-158
  • Nature must not win the game, but she cannot lose. And whenever the conscious mind clings to hard and fast concepts and gets caught in its own rules and regulations - as is unavoidable and of the essence of civilized consciousness - nature pops up with her inescapable demands.
    • Alchemical Studies
  • The idea of an all-powerful divine Being is present everywhere, unconsciously if not consciously, because it is an archetype. There is in the psyche some superior power, and if it is not consciously a god, it is the "belly" at least, in St. Paul's words. I therefore consider it wiser to acknowledge the idea of God consciously, for, if we do not, something else is made God, usually something quite inappropiate and stupid such as only an "enlightened" intellect could hatch forth.
    • C. G. Jung. 2014. Collected Works of C.G. Jung, Volume 7: Two Essays in Analytical Psychology. Princeton University Press. p. 71
  • When one is not understood one should as a rule lower one's voice, because when one really speaks loudly enough and is not heard, it is because people do not want to hear. One had better begin to mutter to oneself, then they get curious.
    • Nietzsche's Zarathustra (1988), p. 30
  • 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.
    • Nietzsche's Zarathustra (1988), p. 40

Psychological Types, or, The Psychology of Individuation (1921)[edit]

  • The dynamic principle of fantasy is play, a characteristic also of the child, and as such it appears inconsistent with the principle of serious work. But without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of imagination is incalculable. It is therefore short-sighted to treat fantasy, on account of its risky or unacceptable nature, as a thing of little worth.
    • Ch. 1, p. 82
  • 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 marvelled at, since these images are deposits representing the accumulated experience of thousands of years of struggle for adaptation and existence.
    • Ch. 5, p. 271
  • 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.
    • Variant translation: We should not pretend to understand the world only by the intellect. The judgement of the intellect is only part of the truth.
    • Conclusion, p. 628

"Woman in Europe" (1927)[edit]

"Women In Europe" (1927). In CW 10: Civilization in Transition.

  • What can a man say about woman, his own opposite? I mean of course something sensible, that is outside the sexual program, free of resentment, illusion, and theory. Where is the man to be found capable of such superiority? Woman always stands just where the man's shadow falls, so that he is only too liable to confuse the two. Then, when he tries to repair this misunderstanding, he overvalues her and believes her the most desirable thing in the world.
    • P. 236
  • It is a woman's outstanding characteristic that she can do anything for the love of a man. But those women who can achieve something important for the love of a thing are most exceptional, because this does not really agree with their nature. Love for a thing is a man's prerogative. But since masculine and feminine elements are united in our human nature, a man can live in the feminine part of himself, I and a woman in her masculine part. None the less the feminine element in man is only something in the background, as is the masculine element in woman. If one lives out the opposite sex in oneself one is living in one's own background, and one's real individuality suffers. A man should live as a man and a woman as a woman.
    • P. 243
  • 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.
    • P.245
  • The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos.
    • P.254

Contributions to Analytical Psychology (1928)[edit]

  • The woman is increasingly aware that love alone can give her full stature, just as the man begins to discern that spirit alone can endow his life with its highest meaning. Fundamentally, therefore, both seek a psychic relation to the other, because love needs the spirit, and the spirit love, for their fulfillment.
    • p. 185
  • Seldom, or perhaps never, does a marriage develop into an individual relationship smoothly and without crises; there is no coming to consciousness without pain.
    • p. 193
  • 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.
    • p. 340

Psychology and Poetry (June 1930)[edit]

  • All ordinary expression may be explained causally, but creative expression which is the absolute contrary of ordinary expression, will be forever hidden from human knowledge.
  • For his [the artist's] life is, of necessity, full of conflicts, since two forces fight in him: the ordinary man with his justified claim for happiness, contentment, and guarantees for living on the one hand, and the ruthless creative passion on the other, which under certain conditions crushes all personal desires into the dust.
  • There is rarely a creative man who does not have to pay a high price for the divine spark of his greatest gifts...the human element is frequently bled for the benefit of the creative element and to such an extent that it even brings out the bad qualities, as for instance, ruthless, naive egoism (so-called "auto-eroticism"), vanity, all kinds of vices-and all this in order to bring to the human I at least some life-strength, since otherwise it would perish of sheer inanition.

Modern Man in Search of a Soul (1933)[edit]

It is imperative that we should not pare down the meaning of a dream to fit some narrow doctrine. …No language exists that cannot be misused.
Every Interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text.
  • It is imperative that we should not pare down the meaning of a dream to fit some narrow doctrine. ... No language exists that cannot be misused. It is hard to realize how badly we are fooled by the abuse of ideas, it even seems as if the unconscious had a way of strangling the physician in the coils of his own theory.
    • p 11; this was originally listed here in a somewhat misleading form combining it with another statement on the interpretations of dreams on p. 14: No language exists that cannot be misused ... Every Interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text.
  • Every interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text. An obscure dream, taken by itself, can rarely be interpreted with any certainty, so that I attach little importance to the interpretation of single dreams. With a series of dreams we can have more confidence in our interpretations, for the later dreams correct the mistakes we have made m handling those that went before. We are also better able, in a dream series, to recognize the important contents and basic themes.
    • p. 14
  • The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed.
  • 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.
    • p. 57
  • For it all depends on how we look at things, and not on how they are in themselves. The least of things with a meaning is worth more in life than the greatest of things without it.
    • p. 67
  • The great decisions of human life have as a rule far more to do with the instincts and other mysterious unconscious factors than with conscious will and well-meaning reasonableness. The shoe that fits one person pinches another; there is no recipe for living that suits all cases. Each of us carries his own life-form—an indeterminable form which cannot be superseded by any other.
    • p. 69
  • The meaning and design of a problem seem not to lie in its solution, but in our working at it incessantly.
    • p. 103
  • Aging people should know that their lives are not mounting and unfolding but that an inexorable inner process forces the contraction of life. For a young person it is almost a sin — and certainly a danger — to be too much occupied with himself; but for the aging person it is a duty and a necessity to give serious attention to himself.
    • p. 125
  • 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.
    • p. 126
  • No psychic value can disappear without being replaced by another of equivalent intensity.
    • p. 209
  • Among all my patients in the second half of life—that is to say, over thirty-five—there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost what the living religions of every age have given their followers, and none of them has been really healed who did not regain his religious outlook.
    • Chap. 11 (Psychotherapists or the Clergy), p. 229

The Archetypes and the Collective Unconscious (1934)[edit]

Collected Works of C. G. Jung, Vol. 9, Part 1. 2nd ed. (1968), Princeton University Press ISBN 0691018332
I have chosen the term "collective" because this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behaviour that are more or less the same everywhere and in all individuals.
  • A more or less superficial layer of the unconscious is undoubtedly personal. I call it the "personal unconscious". But this personal layer rests upon a deeper layer, which does not derive from personal experience and is not a personal acquisition but is inborn. This deeper layer I call the "collective unconscious". I have chosen the term "collective" because this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behaviour that are more or less the same everywhere and in all individuals.
    • p. 3-4
  • Why is psychology the youngest of the empirical sciences? Why have we not long since discovered the unconscious and raised up its treasure-house of eternal images? Simply because we had a religious formula for everything psychic — and one that is far more beautiful and comprehensive than immediate experience. Though the Christian view of the world has paled for many people, the symbolic treasure-rooms of the East are still full of marvels that can nourish for a long time to come the passion for show and new clothes. What is more, these images — be they Christian or Buddhist or what you will — are lovely, mysterious, richly intuitive.
    • p. 7-8
  • In allem Chaos ist Kosmos und in aller Unordnung geheime Ordnung.[1]
  • Whereas the personal unconscious consists for the most part of "complexes", the content of the collective unconscious is made up essentially of "archetypes". The concept of the archetype, which is an indispensable correlate of the idea of the collective unconscious, indicates the existence of definite forms in the psyche which seem to be present always and everywhere. Mythological research calls them 'motifs'; in the psychology of primitives they correspond to Levy-Bruhl's concept of "representations collectives," and in the field of comparative religion they have been defined by Hubert and Mauss as 'categories of the imagination'... My thesis, then, is as follows: In addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche (even if we tack on the personal unconscious as an appendix), there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals.
    • p. 42-43
  • We must now turn to the question of how the existence of archetypes can be proved. Since archetypes are supposed to produce certain psychic forms, we must discuss how and where one can get hold of the material demonstrating these forms. The main source, then, is dreams, which have the advantage of being involuntary, spontaneous products of nature not falsified by any conscious purpose. By questioning the individual one can ascertain which of the motifs appearing in the dream are known to him... Consequently, we must look for motifs which could not possibly be known to the dreamer and yet behave functionally of the archetype known from historical sources.
    • p. 48

The Integration of the Personality (1939)[edit]

  • 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.
    • p. 72
  • If there is anything that we wish to change in the child, we should first examine it and see whether it is not something that could better be changed in ourselves.
    • p. 285

The Psychology of the Unconscious (1943)[edit]

German title Über die Psychologie des Unbewussten. Not to be confused with Psychology of the Unconscious, which was translated in 1916 from the German Wandlungen und Symbole der Libido published in 1912.

Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other.
  • This world is empty to him alone who does not understand how to direct his libido towards objects, and to render them alive and beautiful for himself, for Beauty does not indeed lie in things, but in the feeling that we give to them.
  • Wo die Liebe herrscht, da gibt es keinen machtwillen, und wo die macht den vorrang hat, da fehlt die Liebe. Das eine ist der Schatten des andern.
    • Translation: Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other.
    • P. 97
  • The erotic instinct is something questionable, and will always be so whatever a future set of laws may have to say on the matter. It belongs, on the one hand, to the original animal nature of man, which will exist as long as man has an animal body. On the other hand, it is connected with the highest forms of the spirit. But it blooms only when the spirit and instinct are in true harmony. If one or the other aspect is missing, then an injury occurs, or at least there is a one-sided lack of balance which easily slips into the pathological. Too much of the animal disfigures the civilized human being, too much culture makes a sick animal.

Bollingen Tower inscriptions (1950)[edit]

Aion is a child at play, gambling; a child’s is the kingship. Telesphorus traverses the dark places of the world, like a star flashing from the deep, leading the way to the gates of the sun and the land of dreams.
  • 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.
    • Combining alchemical assertions

Psychology and Alchemy (1952)[edit]

  • Every archetype is capable of endless development and differentiation. It is therefore possible for it to be more developed or less. In an outward form of religion where all the emphasis is on the outward figure (hence where we are dealing with a more or less complete projection) the archetype is identical with externalized ideas but remains unconscious as a psychic factor. When an unconscious content is replaced by a projected image to that extent, it is cut off from all participation in an influence on the conscious mind. Hence it largely forfeits its own life, because prevented from exerting the formative influence on consciousness natural to it; what is more, it remains in its original form — unchanged, for nothing changes in the unconscious.
  • The conscious mind allows itself to be trained like a parrot, but the unconscious does not — which is why St. Augustine thanked God for not making him responsible for his dreams.
    • par. 51 p.46
  • People will do anything, no matter how absurd, in order to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen of diet, learn the literature of the whole world - all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. Thus the soul has gradually been turned into a Nazareth from which nothing good can come.
    • CW 12, par. 126 (p 99)
  • The assumption that the human psyche possesses layers that lie below consciousness is not likely to arouse serious opposition. But... there could just as well be layers lying above consciousness... The conscious mind can only claim a relatively central position and must put up with the fact that the unconscious psyche transcends and as it were surrounds it on all sides. Unconscious contents connect it backward with the physiological states on the one hand and archetypal data on the other. But it is extended forward by intuitions which are conditioned partly by archetypes and partly by subliminal perceptions depending on the relativity of time and space in the unconscious.
    • p. 132

The Undiscovered Self (1958)[edit]

Consciousness is a precondition of being.
  • Any theory based on experience is necessarily statistical; that is to say, it formulates an ideal average which abolishes all exceptions at either end of the scale and replaces them by an abstract mean. This mean is quite valid though it need not necessarily occur in reality. Despite this it figures in the theory as an unassailable fundamental fact. ... If, for instance, I determine the weight of each stone in a bed of pebbles and get an average weight of 145 grams, this tells me very little about the real nature of the pebbles. Anyone who thought, on the basis of these findings, that he could pick up a pebbles of 145 grams at the first try would be in for a serious disappointment. Indeed, it might well happen that however long he searched he would not find a single pebble weighing exactly 145 grams. The statistical method shows the facts in the light of the ideal average but does not give us a picture of their empirical reality. While reflecting an indisputable aspect of reality, it can falsify the actual truth in a most misleading way.
    • p 6
  • The bigger the crowd, the more negligible the individual.
    • p 14
  • 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.
    • p 23
  • 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.
    • p 45
  • Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and considered by a psyche. Consciousness is a precondition of being.
    • p 48
  • You can take away a man's gods, but only to give him others in return.
    • p 63
  • The seat of faith, however, is not consciousness but spontaneous religious experience, which brings the individual's faith into immediate relation with God. Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?
    • p 85
  • Reason alone does not suffice.
    • p 98
  • We are living in what the Greeks called the right time for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.
    • p 110

Synchronicity: An Acausal Connecting Principle (1960)[edit]

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.
I handed the beetle to my patient with the words "Here is your scarab."
  • We Shall Naturally look round in vain the macrophysical world for acausal events, for the simple reason that 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... The so-called "scientific view of the world" based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped statistically.
    • p. 5
  • Primitive superstition lies just below the surface of even the most tough-minded individuals, and it is precisely those who most fight against it who are the first to succumb to its suggestive effects.
    • p. 25
  • Naturally, every age thinks that all ages before it were prejudiced, and today we think this more than ever and are just as wrong as all previous ages that thought so. How often have we not seen the truth condemned! It is sad but unfortunately true that man learns nothing from history.
    • p. 33
  • This grasping of the whole is obviously the aim of science as well, but it is a goal that necessarily lies very far off because science, whenever possible, proceeds experimentally and in all cases statistically. Experiment, however, consists in asking a definite question which excludes as far as possible anything disturbing and irrelevant. It makes conditions, imposes them on Nature, and in this way forces her to give an answer to a question devised by man. She is prevented from answering out of the fullness of her possibilities since these possibilities are restricted as far as practible. For this purpose there is created in the laboratory a situation which is artificially restricted to the question which compels Nature to give an unequivocal answer. The workings of Nature in her unrestricted wholeness are completely excluded. If we want to know what these workings are, we need a method of inquiry which imposes the fewest possible conditions, or if possible no conditions at all, and then leave Nature to answer out of her fullness.
    • p. 35
  • It is sometimes difficult to avoid the impression that there is a sort of foreknowledge of the coming series of events.
    • p. 94
  • My example concerns a young woman patient who, in spite of efforts made on both sides, proved to be psychologically inaccessible. The difficulty lay in the fact that she always knew better about everything. Her excellent education had provided her with a weapon ideally suited to this purpose, namely a highly polished Cartesian rationalism with an impeccably "geometrical" idea of reality. After several fruitless attempts to sweeten her rationalism with a somewhat more human understanding, I had to confine myself to the hope that something unexpected and irrational would turn up, something that burst the intellectual retort into which she had sealed herself. Well, I was sitting opposite of her one day, with my back to the window, listening to her flow of rhetoric. She had an impressive dream the night before, in which someone had given her a golden scarab-a costly piece of jewellery. While she was still telling me this dream, I heard something behind me gently tapping on the window. I turned round and saw that it was a fairly large flying insect that was knocking against the window from outside in the obvious effort to get into the dark room. This seemed to me very strange. I opened the window and immediately and caught the insect in the air as it flew in. It was a scarabaeid beetle, or common rose-chafer, whose gold-green color most nearly resembles that of a golden scarab. I handed the beetle to my patient with the words "Here is your scarab." This broke the ice of her intellectual resistance. The treatment could now be continued with satisfactory results.
    • p. 110

Memories, Dreams, Reflections (1963)[edit]

Jung's autobiography, recorded and edited by Aniela Jaffé. (Pantheon Books, 1963). Available at archive.org
  • Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. What we see is the blossom, which passes. The rhizome remains.
    • Closing lines of the preface.
  • 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.
    • On a phallic dream he had as a young child. p. 14
  • Sometimes I had an overwhelming urge to speak, not about that, but only to hint that there were some curious things about me which no one knew of. I wanted to find out whether other people had undergone similar experiences. I never succeeded in discovering so much as a trace of them in others. As a result, I had the feeling that I was either outlawed or elect, accursed or blessed.
    • p. 41
  • 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.
    • p. 72
  • It is only natural that I should constantly have revolved in my mind the question of the relationship of the symbolism of the unconscious to Christianity as well as to other religions. Not only do I leave the door open for the Christian message, but I consider it of central importance for Western man. It needs, however, to be seen in a new light, in accordance with the changes wrought by the contemporary spirit.
  • As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.
    • p. 326
  • For lack of empirical data I have neither knowledge nor understanding of such forms of being, which are commonly called spiritual. ...Nevertheless, we have good reason to suppose that behind this veil there exists the uncomprehended absolute object which affects and influences us—and to suppose it even, or particularly, in the case of psychic phenomena about which no verifiable statements can be made.
    • pp.351 f.
  • Loneliness does not come from having no people about one, but from being unable to communicate the things that seem important to oneself, or from holding certain views which others find inadmissible.
    • p.356
  • We always require an outside point to stand on, in order to apply the lever of criticism. This is especially so in psychology, where by the nature of the material we are much more subjectively involved than in any other science. How, for example, can we become conscious of national peculiarities if we have never had the opportunity to regard our own nation from outside? Regarding it from outside means regarding it from the standpoint of another nation. To do so, we must acquire sufficient knowledge of the foreign collective psyche, and in the course of this process of assimilation we encounter all those incompatibilities which constitute the national bias and the national peculiarity. Everything that irritates us about others can lead us to an understanding of ourselves. I understand England only when I see where I, as a Swiss, do not fit in. I understand Europe, our greatest problem, only when I see where I as a European do not fit into the world. Through my acquaintance with many Americans, and my trips to and in America, I have obtained an enormous amount of insight into the European character; it has always seemed to me that there can be nothing more useful for a European than some time or another to look out at Europe from the top of a skyscraper. When I contemplated for the first time the European spectacle from the Sahara, surrounded by a civilization which has more or less the same relationship to ours as Roman antiquity has to modem times, I became aware of how completely, even in America, I was still caught up and imprisoned in the cultural consciousness of the white man. The desire then grew in me to carry the historical comparisons still farther by descending to a still lower cultural level.

    On my next trip to the United States I went with a group of American friends to visit the Indians of New Mexico, the city-building Pueblos...

Man and His Symbols (1964)[edit]

C.G. Jung, M.-L. von Franz, Joseph L. Henderson, Jolande Jacobi, Aniela Jaffé (Aldus Books, 1964, ISBN 978-0440351832
  • Because we cannot discover God's throne in the sky with a radiotelescope 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.
  • 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?
    • p. 75-76

Attributed but thus far unverified[edit]

  • What did you do as a child that made the hours pass like minutes? Herein lies the key to your earthly pursuits.
  • 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.


Here is a citation for one of the misattributed quotations above:

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. ~Carl Jung, CW 10, Para 408

Misattributed[edit]

  • Vocatus atque non vocatus, Deus aderit.
    • Called or uncalled, God will be present.
    • This is actually a statement that Jung discovered among the Latin writings of Desiderius Erasmus, who declared the statement had been an ancient Spartan proverb. Jung popularized it, having it inscribed over the doorway of his house, and upon his tomb.
    • Variant translations:
      Summoned or not summoned, God is present.
      Invoked or not invoked, God is present
      Called or not called, the god will be there.
      Bidden or unbidden, God is present.
      Bidden or not bidden, God is present.
      Bidden or not, God is present.
      Bidden or not bidden, God is there.
      Called or uncalled, God is there.

Quotes about Jung[edit]

  • According to Jung dreams have many functions for the individual. They first of all compensate for the one-sided conscious attitude of the individual... these experiences tend to balance a person's conscious, outer life. They also reveal those things of which the individual wishes to remain unaware, confronting him with desires he has not faced up to. But dreams do more than this: they give intimations of meaning and reality which the individual has not yet touched, and they can even give directions for achieving this meaning and reality.
    • Morton Kelsey, Myth, History & Faith: The Mysteries of Christian Myth & Imagination (1974) Ch.VII
  • It is... Jung's finding that men who try to live without contact with the unconscious and its symbolic and mythological meaning often fall sick both psychologically and physically. ...Until Jung could help them find contact with their unconscious roots, from which the rational materialism of today had cut them off, they could not get well. ...the real business of religion, as Jung maintained, is to keep men in touch with this level of reality, and this is done largely through the use of myths.
    • Morton Kelsey, Myth, History & Faith: The Mysteries of Christian Myth & Imagination (1974) Ch.VII
  • Whereas Freud was for the most part concerned with the morbid effects of unconscious repression, Jung was more interested in the manifestations of unconscious expression, first in the dream and eventually in all the more orderly products of religion and art and morals.
  • When Carl Jung classified the "rational" functions of the mind he divided them into thinking and feeling. We often consider feeling to be loose and nebulous, but for Jung it was one of the mind's strictly rational functions. Feeling, for Jung, is what assesses the inherent value of things. Feeling looks at the world globally rather than analytically. If thought is not balanced by feeling, then it can become obsessive and one-tracked, giving no attention to the overall meaning of what one is doing. Conversely, if feeling is not tempered by thought, then we are in danger of rushing into events with great enthusiasm and conviction without making proper plans or understanding possible pitfalls.
    • F. David Peat, From Certainty to Uncertainty: The Story of Science and Ideas in the Twentieth Century (2002)
  • There are also root dreams shared by the race as a whole. Most of these are not as symbolic as Jung thought them to be but are literal interpretations of the abilities used by the inner self. For that matter, as you know, flying dreams need not be symbolic of anything.
    • Jane Roberts, in Seth, Dreams & Projections of Consciousness, p. 308-310
  • For Jung, the 'psychic world' (i.e. the world of the mind) was an independent reality, and it was possible to travel there and make the acquaintance of its inhabitants.
    • Colin Wilson in Rudolf Steiner: The Man and His Vision, p. 164 (1985)
  • Jung fiercely resented the implication that he was a hypocritical, self-seeking Judas, a 'rat'. Yet there was just enough truth in it to strike home. He was undoubtedly a man who liked his own way, no matter what the cost to others.
    • Colin Wilson in C. G. Jung: Lord of the Underworld, p. 72 (1984)

See also[edit]

References[edit]

  1. Reprinted in C. G. Jung Speaking, ed. McGuire and Hull, pp. 451-452. link to Internet Archive

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