C. G. Jung Quotes

Nature has no use for the plea that one 'did not know'.

The animal does not rebel against its own kind. Consider animals: how just they are, how well-behaved, how they keep to the time-honored, how loyal they are to the land that bears them, how they hold to their accustomed routes, how they care for their young, how they go together to pasture, and how they draw one another to the spring. There is not one that conceals its overabundance of prey and lets its brother starve as a result. There is not one that tries to enforce its will on those of its own kind. Not a one mistakenly imagines that it is an elephant when it is a mosquito. The animal lives fittingly and true to the life of its species, neither exceeding nor falling short of it.

He who never lives his animal must treat his brother like an animal. Abase yourself and live your animal so that you will be able to treat your brother correctly. You will thus redeem all those roaming dead who strive to feed on the living. And do not turn anything you do into a law, since that is the hubris of power.

Every emotional state produces an alteration of consciousness which Janet called abaissement du niveau mental; that is to say there is a certain narrowing of consciousness and a corresponding strengthening of the unconscious which, particularly in the case-of strong affects, is noticeable even to the layman.

Only Gnostics and contemporaries qualify, for they alone are both severed from their unconscious and aware of the fact.

There is no coming to consciousness without pain. People will do anything, no matter how absurd, in order to avoid facing their own soul.

This is an aspect of the modern "cultural" mind that is well worth looking into. It shows an alarming degree of dissociation and psychological confusion.

We are so full of apprehensions, fears, that we don't know exactly to what it points ... a great change of our psychoglocal attitude is imminent, that is certain ... because we need more
understanding of human nature because ... the only real danger that exists is man himself ... and we know nothing of man - his
psyche should be studied because we are the origin of all coming evil ...

Obviously, the problem of the shadow plays a great role in all political conflicts. If the man who had this dream had not been sensible about his shadow problem, he could easily have identified the desperate Frenchman with the "dangerous Communists" of outer life, or the official plus the prosperous man with the "grasping capitalists." In this way he would have avoided seeing that he had within him such warring elements. If people observe their own unconscious tendencies in other people, this is called a "projection." Political agitation in all countries is full of such projections, just as much as the backyard gossip of little groups and individuals. Projections of all kinds obscure our view of our fellow men, spoiling its objectivity, and thus spoiling all possibility of genuine human relationships.

The privilege of a lifetime is to become who you truly are.

I, too, lived - which I had not done before, and which I could still do. I lived into the depths, and the depths began to speak. The depths taught me the other truth. It thus united sense and nonsense in me. I had to recognize that I am only the expression and symbol of the soul. In the sense of the spirit of the depths, I am as I am in this visible world a symbol of my soul, and I am thoroughly a serf, completely subjugated, utterly obedient. The spirit of the depths taught me to say: "I am the servant of a child." Through this dictum I learn above all the most extreme humility, as what I most need.

People go on blithely organizing and believing in the remedy of mass action, without the least consciousness of the fact that the most powerful organizations can be maintained only by the greatest ruthlessness of their leaders and the cheapest of slogans.

...what you resist not only persists, but will grow in size.

In studying the history of the human mind one is impressed again and again by the fact that the growth of the mind is the widening of the range of consciousness, and that each step forward has been a most painful and laborious achievement. One could almost say that nothing is more hateful to man than to give up even a particle of his unconsciousness. Ask those who have tried to introduce a new idea!

[The figure of the Trickster] is the collective shadow.

On the contrary, every civilized human being, however high 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 vestiges of earlier evolutionary stages going back even to the reptilian age, so the human psyche is a product of evolution which, when followed back to its origins, shows countless archaic traits.

The difference between the "natural" individuation process, which runs its course unconsciously, and the one which 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 which shines in the darkness is not only comprehended by the darkness, but comprehends it. The filius solis et lunae (the son of the Sun and Moon) is the possible result as well as the symbol of this union of opposites. It is the alpha and omega of the process, the mediator and intermedius. "It has a thousand names," say the alchemists, meaning that the source from which the individuation process rises and the goal toward which it aims is nameless, ineffable.

It is painful - there is no denying it - to interpret radiant things from the shadow-side, and thus in a measure reduce them to their origins in dreary filth. But it seems to me to be an imperfection in things of beauty, and a weakness in man, if an explanation from the shadow-side has a destructive effect.

Thus the interpretation of dreams, whether by the analyst or by the dreamer himself, is for the Jungian psychologist an entirely personal and individual business (and sometimes an experimental and very lengthy one as well) that can by no means be undertaken by rule of thumb.
The converse of this is that the communications of the unconscious are of the highest importance to the dreamer-naturally so, since the unconscious is at least half of his total being-and frequently offer him advice or guidance that could be obtained from no other source.

But the supreme meaning is the path, the way and the bridge to what is to come. That is the God yet to come. It is not the coming God himself, but his image which appears in the supreme meaning. God is an image, and those who worship him must worship him in the image of the supreme meaning.

The supreme meaning is not a meaning and not an absurdity, it is image and force in one, magnificence and force together.

The supreme meaning is the beginning and the end. It is the bridge of going across and fulfillment.

The other Gods died of their temporality, yet the supreme meaning never dies, it turns into meaning and then into absurdity, and out of the fire and blood of their collision the supreme meaning rises up rejuvenated anew.

The image of God has a shadow. The supreme meaning is real and casts a shadow. For what can be actual and corporeal and have no shadow?

The shadow is nonsense. It lacks force and has no continued existence through itself. But nonsense is the inseparable and undying brother of the supreme meaning.

Like plants, so men also grow, some in light, others in the shadows. There are many who need the shadows and not the light.

The image of God throws a shadow that is just as great as itself.

The supreme meaning is great and small, it is as wide as the space of the starry Heaven and as narrow as the cell of the living body.

Art is a kind of innate drive that seizes a human being and makes him its instrument. To perform this difficult office it is sometimes necessary for him to sacrifice happiness and everything that makes life worth living for the ordinary human being.

When you say that the place of the soul is not, then it is not. But if you say that it is, then it is.

Sentimentality is a superstructure covering brutality.

Neurosis is the natural by-product of pain avoidance.

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.

Just as we tend to assume that the world is as we see it, we naively suppose that the people are as we imagine them to be.

If a blind man can gradually be helped to see it is not to be expected that he will at once discern new truths with an eagle eye. One must be glad if he sees anything at all, and if he begins to understand what he sees.

In psychology it is very important that the doctor should not strive to heal at all costs. One has to be exceedingly careful not to impose one's own will and conviction on the patient. You have to give him a certain amount of freedom. You can't wrest people away from their fate, just as in medicine you cannot cure a patient if nature means him to die. Sometimes it is really a question whether you are allowed to rescue a man from the fate he must undergo for the sake of his further development.

To find out what is truly individual in ourselves, profound reflection is needed; and suddenly we realize how uncommonly difficult the discovery of individuality is.

The kernel of all jealousy is lack of love.

Our age has shifted all emphasis to the here and now, and thus brought about a daemonization of man and his world. The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals. Like them, he has fallen a victim to unconsciousness. But man's task is the exact opposite: to become conscious of the contents that press upward from the unconscious. Neither should he persist in his unconsciousness, nor remain identical with the unconscious elements of his being, thus evading his destiny, which is to create more and more consciousness. As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being. It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious.

One who looks outside, dreams. One who looks inside, awakens.

Even a scientist is a human being. So it is natural for him, like others, to hate the things he cannot explain. It is a common illusion to believe that what we know today is all we ever can know. Nothing is more vulnerable than scientific theory, which is an ephemeral attempt to explain facts and not an everlasting truth in itself.

A million zeros joined together do not, unfortunately, add up to one. Ultimately everything depends on the quality of the individual, but our fatally shortsighted age thinks only in terms of large numbers and mass organizations, though one would think that the world had seen more than enough of what a well-disciplined mob can do in the hands of a single madman. Unfortunately, this realization does not seem to have penetrated very far - and our blindness is extremely dangerous.

The theme of submission as an essential attitude toward promotion of the successful initiation rite can be clearly seen in the case of girls or women. Their rite of passage initially emphasizes their essential passivity, and this is reinforced by the physiological limitation on their autonomy imposed by the menstrual cycle. It has been suggested that the menstrual cycle may actually be the major part of initiation from a woman's point of view, since it has the power to awaken the deepest sense of obedience to life's creative power over her. Thus she willingly gives herself to her womanly function, much as a man gives himself to his assigned role in the community life of his group.

Perhaps because alchemy combines the ancient, Gnostic focus on the immaterial and transcendent soul, or spark, with the modern, scientific-like focus on the transformation of worldly matter, it serves to connect the two. Despite his professed closer kinship to alchemy,

The morbid thought had a power of its own that he could not control. It was not foreseen in his philosophical brand of psychology, where everything flowed neatly from consciousness and sense-perception. The professor admitted that his case was pathological, but there his thinking stopped, because it had arrived at the sacrosanct border-line between the philosophical and the medical faculty.

you are boys, your God is a woman. If you are women, your God is a boy. If you are men, your God is a maiden. The God is where you are not. So: it is wise that one has a God; this serves for your perfection. A maiden is the pregnant future. A boy is the engendering future. A woman is: having given birth. A man is: having engendered.

The psychopathology of the masses is rooted in the psychology of the individual

Every form of addiction is bad, no matter whether the narcotic be alcohol, morphine or idealism.

Heaven has become for us the cosmic space of the physicists ... But 'the heart glows,' and a secret unrest gnaws at the roots of our being.

Depression is like a woman in black. If she turns up, don't shoo her away. Invite her in, offer her a seat, treat her like a guest and listen to what she wants to say.

My speech is imperfect. Not because I want to shine with words, but out of the impossibility of finding those words, I speak in images. With nothing else can I express the words from the depths.

Myths, however, consist of symbols that were not invented but happened.

Civilized life today demands concentrated, directed conscious functioning, and this entails the risk of a considerable dissociation from the unconscious. The further we are able to remove ourselves from the unconscious through directed functioning, the more readily a powerful counterposition can build up in the unconscious, and when this breaks out it may have disagreeable consequences.

What is it, in the end, that induces a man to go his own way and to rise out of unconscious identity with the mass as out of a swathing mist? Not necessity, for necessity comes to many, and they all take refuge in convention. Not moral decision, for nine times out of ten we decide for convention likewise.

What is it, then, that inexorably tips the scales in favour of the extra-ordinary? It is what is commonly called vocation: an irrational factor that destines a man to emancipate himself from the herd and from it's well-worn paths. True personality is always a vocation and puts its trust in it as God, despite its being, as the ordinary man would say, only a personal feeling. But vocation acts like a law of God from which there is no escape. The fact that many a man who goes his own way ends in ruin means nothing to one who has a vocation. He must obey his own law, as if it were a daemon whispering to him of new and wonderful paths. Anyone with a vocation hears the voice of the inner man: he is called….

The original meaning of "to have a vocation" is "to be addressed by a voice." The clearest examples of this are to be found in the avowals of the Old Testament prophets. That it is not just a quaint old-fashioned way of speaking is proved by the confessions of historical personalities such as Goethe and Napolean, to mention only two familiar examples, who made no secret of their feeling of vocation.

Belief is no adequate substitute for inner experience, and where this is absent even a strong faith which came miraculously as a gift of grace may depart equally miraculously. People

They do not realize that a myth is dead if it no longer lives and grows. Our myth has become mute, and gives no answers.

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 through experiment.

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.

No tree, it is said, can grow to heaven unless its roots reach down to hell.

Nature knows two fundamentally different ways of adaptation, which determine the further existence of the living organism the one is by increased fertility, accompanied by a relatively small degree of defensive power and individual conservation; the other is by individual equipment of manifold means of self-protection, coupled with a relatively insignificant fertility.

The spirit of the depths even taught me to consider my action and my decision as dependent on dreams. Dreams pave the way for life, and they determine you without you understanding their language. One would like to learn this language, but who can teach and learn it? Scholarliness alone is not enough; there is a knowledge of the heart that gives deeper insight. The knowledge of the heart is in no book and is not to be found in the mouth of any teacher, but grows out of you like the green seed from the dark earth. Scholarliness belongs to the spirit of this time, but this spirit in no way grasps the dream, since the soul is everywhere that scholarly knowledge is not.

When our natural inheritance has been dissipated, then the spirit too, as Heraclitus says, has descended from its fiery heights. But when spirit becomes heavy it turns to water, and with Luciferian presumption the intellect usurps the seat where once the spirit was enthroned. The spirit may legitimately claim the patria potestas over the soul; not so the earth-born intellect, which is man's sword or hammer, and not a creator of spiritual worlds, a father of the soul.

Good advice is often a doubtful remedy, but generally not dangerous because it has so little
effect ...

The living spirit grows and even outgrows its earlier forms of expression; it freely chooses the human beings who proclaim it and in which it lives. This living spirit is eternally renewed and pursues its goal in manifold and inconceivable ways throughout the history of humankind. Measured against it, the names and forms which men have given it mean very little: They are only the changing leaves and blossoms on the stem of the eternal tree.

It consisted essentially in a dialectical gymnastics which gave the symbol of speech, the word, an absolute meaning, so that words came in the end to have a substantiality with which the ancients could invest their Logos only by attributing to it a mystical value. The great achievement of scholasticism was that it laid the foundations of a solidly built intellectual function, the sine qua non of modern science and technology.

Our psyche is set up in accord with the structure of the universe, and what happens in the macrocosm likewise happens in the infinitesimal and most subjective reaches of the psyche.

The mirror does not flatter, it faithfully shows whatever looks into it; namely, the face we never show to the world because we cover it with the persona, the mask of the actor.

Is that which science calls the "psyche" not merely a question-mark arbitrarily confined within the skull, but rather a door that opens upon the human world from a world beyond, now and again allowing strange and unseizable potencies to act upon him and to remove him, as if upon the wings of the night, from the level of common humanity to that of a more personal vocation?

Only boldness can deliver from fear. And if the risk is not taken, the meaning of life is somehow violated, and the whole future is condemned to hopeless staleness.

Our suffering comes from our unlived life
the unseen, unfelt parts of our psyche.

The words that oscillate between nonsense and supreme meaning are the oldest and truest.

Too much of the animal disfigures the civilized human being, too much culture makes a sick animal.

The ideas of the moral order and of God belong to the ineradicable substrate of the human soul.

Moderns consider themselves wholly rational, unemotional, scientific, and atheistic. Where earlier humanity had realized its unconscious through religion, moderns dismiss both religion and the unconscious as prescientific delusions. Instead, moderns proudly identify themselves with their ego and thereby boast of their omnipotence: nowadays most people identify themselves almost exclusively with their consciousness, and imagine that they

The difference between most people and myself is that for me the "dividing walls" are transparent.

That is my peculiarity.

Others find these walls so opaque that they see nothing behind them and therefore think nothing is there.

To some extent I perceive the processes going on in the background, and that gives me an inner certainty.

People who see nothing have no certainties and can draw no conclusions--or do not trust them even if they do.

I do not know what started me off perceiving the stream of life. Probably the unconscious itself. Or perhaps my early dreams.

They determined my course from the beginning.

Knowledge of processes in the background early shaped my relationship to the world.

Basically, that relationship was the same in my childhood as it is to this day.

As a child I felt myself to be alone, and I am stilI, because I know things and must hint at things which others apparently know nothing of, and for the most part do not want to know.

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.

The loneliness began with the experiences of my early dreams, and reached its climax at the time I was working on the unconscious.

If a man knows more than others, he becomes lonely.

I was twenty-four when I read 'Zarathustra'. I could not understand it, but it made a profound impression upon me, and I felt an analogy between it and the girl in some peculiar way. Later, of course, I found that 'Zarathustra' was written from the unconscious and is a picture of what that man should be. If Zarathustra had come through as a reality for Nietzsche instead of remaining in his 'spirit world,' the intellectual Nietzsche would have had to go. But this feat of realization, Nietzsche could not accomplish. It was more than his brain could master.

Everything psychic is pregnant with the future.

You do not overcome the old teaching through doing less, but through doing more. Every step closer to my soul excites the scornful laughter of my devils, those cowardly ear-whisperers and poison-mixers. It was easy for them to laugh, since I had to do strange things.

Only what is really oneself has the power to heal.

As a child I felt myself to be alone, and I am still, because I know things and must hint at things which others apparently know nothing of, and for the most part do not want to know.

The present day shows with appalling clarity how little able people are to let the other man's argument count, although this capacity is a fundamental and indispensable condition for any human community. Everyone who proposes to come to terms with himself must reckon with this basic problem. For, to the degree that he does not admit the validity of the other person, he denies the "other" within himself the right to exist - and vice versa. The capacity for inner dialogue is a touchstone for outer objectivity.

All the higher grades of science, imagination and intuition play an increasingly important role over and above intellect and its capacity for application.

In other words, our conscious representations are sometimes ordered (or arranged in a pattern) before they have become conscious to us. The 18th-century German mathematician Karl Friedrich Gauss gives an example of an experience of such an unconscious order of ideas: He says that he found a certain rule in the theory of numbers "not by painstaking research, but by the Grace of God, so to speak. The riddle solved itself as lightning strikes, and I myself could not tell or show the connection between what I knew before, what I last used to experiment with, and what produced the final success." The French scientist Henri Poincare is even more explicit about this phenomenon; he describes how during a sleepless night he actually watched his mathematical representations colliding in him until some of them "found a more stable connection. One feels as if one could watch one's own unconscious at work, the unconscious activity partially becoming manifest to consciousness without losing its own character. At such moments one has an intuition of the difference between the mechanisms of the two egos.

I do not forget that my voice is but one voice, my experience a mere drop in the sea, my knowledge no greater than the visual field in a microscope.

Adaptedness) of the conscious mind by adding to it contents of the unconscious, our aim is to create a wider personality whose centre of gravity does not necessarily coincide with the ego, but which, on the contrary, as the patient's insights increase, may even thwart his [sheer] ego-tendencies. Like a magnet, the new centre [i.e., self] attracts to itself that which is proper to it.80

The next day he went to the archbishop and told him that he was resolved to go out into the world to preach the gospel of God's unending mercy.

The most frequent manifestations of the anima takes the form of erotic fantasy. Men may be driven to nurse their fantasies by looking at films and strip-tease shows, or by day-dreaming over pornographic material. This is a crude, primitive aspect of the anima, which becomes compulsive only when a man does not sufficiently cultivate his feeling relationships-when his feeling attitude toward life has remained infantile.

School came to bore me. It took up far too much time which I would rather have spent drawing battles and playing with fire.

To make what fate intends for me my own intention

The greatest tragedy of the family is the unlived lives of the parents.

To the scientific mind, such phenomena as symbolic ideas are most irritating, because they cannot be formulated in a way that satisfies our intellect and logic.

Until you allow the unconscious to become conscious, it will rise up to you as your life and you will call it your fate

White men project onto the Negro the primitive drives, the archaic powers, the uncontrolled instincts that they do not want to admit in themselves, of which they are unconscious, and that they therefore designate as the corresponding qualities of other people.

How difficult it is to reach anything approaching a moderate and relatively calm point of view in the midst of one's emotions.

I have always been impressed by the fact that there are a surprising number of individuals who never use their minds if they can avoid it, and an equal number who do use their minds, but in an amazingly stupid way.

Modern physics, having advanced into another world beyond conceivability, cannot dispense with the concept of a space-time continuum. Insofar as psychology penetrates into the unconscious, it probably has no alternative but to acknowledge the "indistinctness" or the impossibility of distinguishing between time and space, as well as their psychic relativity. The world of classical physics has not ceased to exist, and by the same token, the world of consciousness has not lost its validity against the unconscious… "Causality" is a psychologem (and originally a magic virtus) that formulates the connection between events and illustrates them as cause and effect. Another (incommensurable) approach that does the same thing in a different way is synchronicity. Both are identical in the higher sense of the term "connection" or "attachment." But on the empirical and practical level (i.e., in the real world), they are incommensurable and antithetical, like space and time.

[…]

I would now like to propose that instead of "causality" we have "(relatively) constant connection through effect," and instead of synchronicity we have (relatively) constant connection through contingency, equivalence, or "meaning.

Let things happen.

The image of the world is half the world.

I should be blind, indeed, if I did not recognize in it the true will of God I must even help the patient to prevail in his egoism; if he succeeds in this, he estranges himself from other people. He drives them away, and they come to themselves - as they should, for they were seeking to rob him of his "sacred egoism. This must be left to him, for it is his strongest and healthiest power; it is, as I have said, a true will of God, which sometimes drives him into complete isolation. However wretched this state may be, it also stands him in good stead, for in this way alone can he take his own measure and learn what an invaluable treasure is the love of his fellow-beings. It is, moreover, only in the state of complete abandonment and loneliness that we experience the helpful powers of our own natures.

one form of life cannot simply be abandon unless it is exchanged for another

Words are animals, alive with a will of their own

Seek the coldness of the moon and ye shall find the heat of the sun.

Opposites, no judgment can be considered to be final

It is true that widely accepted ideas are never the personal property of their so-called author; on the contrary, he is the bond-servant of his ideas. Although they come into being at a definite time, they are and have always been timeless; they arise from that realm of procreative, psychic life out of which the ephemeral mind of the single human being grows like a plant that blossoms, bears fruit and seed, and then withers and dies. Ideas spring from a source that is not contained within one man's personal life. We do not create them; they create us.

From a practical angle this factor reveals itself in that an individual who follows his dreams for a considerable time will find that they are often concerned with his relationships with other people. His dreams my warn him against trusting a certain person too much, or he may dream about a favorable and agreeable meeting with someone whom he may previously have never consciously noticed. If a dream does pick up the image of another person for us in some such fashion, there are two possible interpretations. First, the figure may be a projection, which means that the dream-image of this person is a symbol for an inner aspect of the dreamer himself. One dreams, for instance of a dishonest neighbor, but the neighbor is used by the dream as a picture of one's own dishonesty. It is the task of dream interpretation to find out in which special areas one's own dishonesty comes into play. (This is called dream interpretation on the subjective level.)

Not your thinking, but your being, is distinctiveness. Therefore not after difference,
ye think it, must ye strive; but after YOUR OWN BEING. At bottom, therefore, there is only one striving, namely, the striving after your own being.

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

The "I" was not the self, but from there one could see the divine miracle. The small light resembled the great light. Henceforth, he stopped painting mandalas. The dream had expressed the unconscious developmental process, which was not linear, and he found it completely satisfying. He felt utterly alone at that time, preoccupied with something great that others didn't understand. In the dream, only he saw the tree. While they stood in the darkness, the tree appeared radiantly. Had he not had such a vision, his life would have lost meaning.

Where Voegelin seeks to show the Gnostic nature of modernity, Jonas seeks to show the modern nature of Gnosticism. Jonas draws parallels between ancient Gnosticism and modern, secular existentialism to prove that Gnosticism is existentialist, not that existentialism is Gnostic. For Jonas, both philosophies stress above all the radical alienation of human beings from the world.