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Carl Gustav Jung
(1875-1961) Schweizer Psychoanalytiker, Psychiater, Gründer einer Schule der Tiefenpsychologie

 

 

Carl Gustav Jung
Grafik, 1912

 

Ich will lieber ganz sein als gut!
Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor

 


 

Sein Leben und Werk

Das hässliche Entlein

Von Jugend an war Carl Gustav Jung mit ausgesprochener Sensibilität, ja sogar Medialität begabt; und diese Fähigkeit, mit der er sich oft einsam fühlte, führte dazu, dass er sein Leben der Erforschung des Menschen und des Bewusstseins widmete. Zu den wichtigsten Begriffen und Thesen, die er maßgeblich erforscht und geprägt hat und die heute als psychologisches Grundwissen geachtet und benutzt werden, zählen:

  1. das kollektive Unbewusste,
  2. das Prinzip der Synchronizität (des bedeutungsvollen "Zufalls") und die
  3. Archetypenlehre.

 

Als während seines Medizinstudiums die Frage aufkam, in welche Richtung er sich spezialisieren wollte, zögerte er lange, bis er auf ein Lehrbuch der Psychiatrie stieß, das ihm den entscheidenden Impuls vermittelte: er wollte Psychiater werden! Diese Wahl stieß bei seinen Kollegen und Professoren auf Unverständnis und auch Enttäuschung, da er eine attraktive Assistentenstelle im Bereich der inneren Medizin ablehnte zugunsten der wenig glanzvollen Karriere als Psychiater.

 

Jung schreibt über das Gefühl, das seinen Entschluss begleitete:

"Ich sah ein, dass ich offenbar wieder einmal auf ein Seitengeleise geraten war, auf dem mir niemand folgen wollte oder konnte. Aber ich wusste – und in dieser Überzeugung hätte mich niemand und nichts irre machen können – dass mein Entschluss feststand und ein Fatum (Schicksal) war. Es war, wie wenn zwei Ströme sich vereinigt hätten und in einer großen Bewegung mich unwiderruflich zu fernen Zielen führten."1

Beruf und Berufung

Jung stützte sich stark auf seine Intuition, die ihn Schritt für Schritt durch die Wirrnis seines Berufs als Jungpsychiater in der Zürcher Klinik Burghölzli führte; auf die Hilfe von Älteren, Erfahreneren konnte er nicht hoffen, denn

[…] es war der Eintritt ins Weltkloster, und die Unterwerfung unter das Gelübde, nur das Wahrscheinliche, das Durchschnittliche, das Banale und das Sinnarme zu glauben, allem Fremden und Bedeutendem abzusagen und alles Ungewöhnliche auf das Gewöhnliche zu reduzieren.

Dies war für ihn, den Sensiblen mit dem Bedürfnis, die Wahrheit zu erfahren, keine Option und veranlasste ihn zum Ausruf:

Da stak ich nun in einem Beruf, in dem ich mich überhaupt nicht auskannte!

 


Carl Gustav Jung, 1910

Schritt für Schritt erarbeitete sich Jung seine Therapiemethode in der Arbeit mit seinen PatientInnen. Der Begriff "Methode" wäre allerdings wohl kein Ausdruck, der Jung gefallen hätte. Er misstraute Schemata und Kästchen, welche die Komplexität und die Tausende von Nuancen des menschlichen Seins in ein allzu enges Korsett pressen. Es war ihm ein Anliegen, allen seinen PatientInnen als gleichgestellter Mensch gegenüber zu treten, und nicht als gottähnliche Autorität als die sich die Ärzte damals (und zu Teilen auch heute noch) verstanden. Er legte großen Wert auf die Botschaften des Unbewussten und arbeitete intensiv mit Träumen und Bildern, die er seine PatientInnen malen ließ. Ebenso empfing er sehr viele Impulse durch eigene Träume und Visionen, die er in die Behandlungen einfließen ließ.

 

Zu Beginn seiner Tätigkeit als Psychiater interessierte er sich weniger für seine PatientInnen denn für seine Kollegen; durch die Untersuchung der Normalität hoffte er Aufschluss zu gewinnen über die Funktionsweise der Psyche, was ihm dann wiederum die Möglichkeit gab zu verstehen, was in einer kranken Psyche vor sich ging. Er lernte die schmale Grenze zwischen Normalität und Verrücktheit kennen, die oft überraschend in seinen Patienten aufblitzte – und zwar in beide Richtungen, so dass die Normalen plötzlich von Irresein bedroht schienen, jedoch auch dass die wirren Aussagen der Geistesgestörten, Schizophrenen und psychisch Kranken mehr Vernunft und Logik vermittelten, als es auf den ersten Blick schien:

Im Grunde genommen entdecken wir im Geisteskranken nichts Neues und Unbekanntes, sondern wir begegnen dem Untergrund unseres eigenen Wesens.

 

Jung war Praktiker und Therapeut, kein Theoretiker:

Wir brauchen eine praktische Psychologie, die praktisch richtig ist, das heißt diejenigen Erklärungen liefert, die sich in ihren praktischen Ergebnissen bestätigen lässt. Auf dem Kampfplatz der praktischen Psychotherapie sind wir auf lebensfähige Resultate angewiesen, wo wir dann nicht nur Theorien aufstellen können, die den Patienten nichts angehen oder ihn sogar schädigen. Hier kommt es nun, oft in lebensbedrohender Weise, darauf an, ob man aus der Physis oder aus dem Geist erklärt.

 

Oft arbeitete Jung mit Assoziationsexperimenten, um das Unbewusste eines Menschen beleuchten und viele jener Aspekte aufdecken zu können, die die PatientInnen nicht von sich aus erzählen. Jung bezeichnet die persönliche Geschichte als das "Geheimnis des Patienten". Die eigentliche Therapie kann erst beginnen, sobald der Arzt diese Geschichte – oder zumindest Aspekte davon – in Erfahrung gebracht hat und zu den essentiellen Dingen vorgestoßen ist. Hier genügt es in der Regel nicht, sich auf die bewusst vermittelten Daten zu verlassen, denn gerade die problematischen Bereiche werden auch von den PatientInnen meist verdrängt und im Unbewussten gehalten. Assoziationsübungen, Traumdeutungen und auch der intensive und langmütige Kontakt von Mensch zu Mensch können diese geheim gehaltene Geschichte herausarbeiten und allmählich immer bewusster machen. Danach kann der Patient daran gehen, sie anzunehmen und sie zu verändern. Jung liebte es nicht, über seine Patienten zu bestimmen; er verstand sich viel mehr als Begleiter, der die natürliche und organische Entwicklung eines Menschen förderte.

Quelle: ► Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung,
Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

Zwei Seelen, ach, in meiner Brust

Dass Jung dieses für seine Zeit höchst außergewöhnliche Verfahren nutzte, lag wohl in erster Linie daran, dass er gar keine andere Wahl hatte. Schon als Fünfzehnjähriger empfand er stark, dass er aus zwei Persönlichkeiten bestünde, aus Seele und Ego, was er folgendermaßen formulierte:

Alle diese Eigenschaften wie Lächerlichkeit, Gemeinheit, Dummheit, Lügenhaftigkeit und diese abscheuliche Eigenliebe kannte ich nur zu gut aus mir selbst, d. h. aus jener Persönlichkeit Nr. 1, dem Schuljungen von 1890. Daneben gab es jedoch einen Bereich, wie einen Tempel, in dem jeder Eintretende gewandelt wurde. Von der Anschauung des Weltganzen überwältigt und seiner selbst vergessend konnte er nur noch wundern und bewundern. Hier lebte "der Andere", der Gott als ein heimliches, persönliches und zugleich überpersönliches Geheimnis kannte. Hier trennte nichts den Menschen von Gott. Ja, es war, wie wenn der menschliche Geist zugleich mit Gott auf die Schöpfung blickte.

 

Sein Leben lang hat diese zweite Persönlichkeit, die Seele, die Hauptrolle in Jungs Leben gespielt, und er hat versucht, jenen Inhalten und Informationen freien Lauf zu lassen, die von Innen an ihn heranwollten. Er machte auch immer wieder die Erfahrung, dass sich sofort körperliche Symptome manifestierten, sobald er versuchte, gegen sein inneres Wissen zu handeln; doch sobald er dem Ruf seiner Seele folgte, verflüchtigten sich die Symtpome.

 

Jung war ein Schüler und für eine gewisse Zeit auch Freund und Protegé von Sigmund Freud, den er bewunderte und als die erste wirklich bedeutende Persönlichkeit, die mir je begegnete, bezeichnete. Allerdings störte sich Jung bald an der dogmatischen Enge Freuds, die ihn alle psychischen Vorgänge auf den sexuellen Trieb und den Todestrieb reduzieren ließ. Jung widersprach Freud öffentlich in einem seiner Bücher, und opferte bewusst die Freundschaft und professionelle Verbindung mit ihm – bezeichnenderweise in einem Kapitel, das selbst den Titel "Opfer" trägt, in dem es um das Thema Inzest geht.

 

Darauf folgte für Jung eine Zeit der Verwirrung und Desorientierung – die verging, als er nach vielen Widerständen von Seiten des Egos seinem Impuls folgte, wie ein Kind zu spielen, um sich bewusst auf sein eigenes Unbewusstes einzulassen und zu forschen. Sein Spiel bestand darin, aus Kieseln eine Stadt zu bauen, er malte auch regelmäßig Mandalas. Und es erschienen ihm zwei Geistwesen namens Philomen und Salome, die während dieser Phase seine Geistführer waren. Er zeichnete in einem »Roten Buch« endlose Gespräche seiner inneren Aspekte auf, und empfing auf medialem Weg von einem Basilides in Alexandria die Septem Sermones ad Mortuos, [Sieben Belehrungen der Toten], 1916. Im Haus der Familie Jung spukte es zu dieser Zeit häufig (was offenbar alle ganz normal fanden), und Jung selbst hatte des Öfteren intensive Träume und Visionen im Wachzustand. Damals wurden in symbolischer und bildlicher Form alle Informationen heruntergeladen, die Jungs Lebenswerk ausmachen – und die restlichen fünfzig Jahre seines Lebens verbrachte er damit, das empfangene Material zu sichten, zu erden und in Worte zu fassen:

Ich sah, dass soviel Fantasie festen Bodens bedurfte, und dass ich zuerst ganz in die menschliche Wirklichkeit zurückkommen musste.

 

Er war dankbar für seine Familie und seine ärztliche Praxis, die es ihm nicht erlaubten, fortwährend in höherdimensionalen Sphären zu schweben, sondern ihn stattdessen immer wieder auf den Boden der 3D-Realität holten und im Irdischen verankerten. Es war ihm bewusst, dass er sich oft an der Grenze zur Verrücktheit bewegte, so wie er sie an seinen Patienten und Patientinnen in der Irrenanstalt beobachtet hatte. Ebenso war sich Jung im Klaren, dass er für diese Informationen die Verantwortung übernehmen musste:

Denn wer seine Erkenntnis nicht als ethische Verpflichtung anschaut, verfällt dem Machtprinzip.

Es können daraus destruktive Wirkungen entstehen, die nicht nur andere zerstören, sondern auch den Wissenden selber.

 

Jung schaffte diese heikle Gratwanderung, indem er einerseits dem Ruf seiner Seele folgte und seine Intuitionen, Träume und Visionen ernst nahm – ihretwegen verzichtete er sogar auf eine akademische Karriere, weil er fühlte, dass diese Inhalte wichtiger waren als die äußere Anerkennung, die er als Professor erfahren konnte – und andererseits suchte und fand er die Mittel und Wege, um sich immer wieder zu erden. Er wurde zum Kenner sowohl der europäischen als auch östlichen Mythologien, studierte intensiv die christliche Tradition sowie auch die Alchemie. Dieses Wissen setzte er mit seinen Patienten und Patientinnen um, wobei er genauso von den Menschen lernte, die sich Hilfe suchend an ihn gewandt hatten, wie diese von ihm lernten.

 

Als einer der großen Pioniere und Lehrer der Bewusstseinsarbeit unserer Zeit hat Carl Gustav Jung eine wertvolle Plattform geschaffen, von der wir heute vielfältig profitieren können. Seine Autobiografie Erinnerungen, Träume, Gedanken schildert eindrücklich seine umwälzenden Lebensprozesse. Dieses Zeugnis ist spannend, lesenswert und berührend von der ersten bis zur letzten Seite.

 

Mit eigenen Worten beschreibt er, wie er das Leben empfand:

Das Leben ist mir immer wie eine Pflanze vorgekommen, die aus ihrem Rhizom lebt. Ihr eigentliches Leben ist nicht sichtbar, es steckt im Rhizom. Das, was über dem Boden sichtbar wird, hält nur einen Sommer. Dann verwelkt es – eine ephemere Erscheinung. Wenn man an das endlose Werden und Vergehen des Lebens und der Kulturen denkt, erhält man den Eindruck absoluter Nichtigkeit; aber ich habe nie das Gefühl verloren für etwas, das unter dem ewigen Wechsel lebt und dauert. Was man sieht, ist die Blüte, und die vergeht. Das Rhizom dauert.
Quelle: ► Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der
analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung,
Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

Gnadenerlebnis des Knaben Carl Gustav Jung

Am Mittag eines Sommertages im Jahr 1887 überquert der zwölfjährige Carl Gustav Jung auf seinem Heimweg von der Schule den Basler Münsterplatz. Bei herrlich blauem Himmel spiegelt das Dach des Münsters den strahlenden Sonnenschein. Die Szene vermittelt Heiterkeit. Überwältigt von der Schönheit des Augenblicks denkt der Schüler Jung daran, wie schön die Welt und wie erhaben dieses Gotteshaus ist.


"Biberschwanz"-Dachziegel auf dem Basler Münster, 23. September 2012

Als er weiterdenken will an Gott auf seinem Thron und […], stockt sein Gedankenfluss unvermittelt. Etwas schnürt ihm die Kehle zu.

Bloß nicht weiter denken, bloß nicht!

 

Der verbotene Gedanke wirft den Knaben in eine drei Tage und drei Nächte dauernde quälende Gewissensnot. Er schläft nicht mehr, ist blass, unkonzentriert und verstört. Welch' starker Wille treibt ihn, das Unerlaubte zu denken zu wagen? Woher kommt er? Wie kommt es, dass dies ihn so sehr plagt?

 

In der dritten Nacht löste sich die Spannung. Aus der Distanz von mehr als einem halben Jahrhundert schreibt Jung darüber:

Ich fasste allen Mut zusammen, wie wenn ich in das Höllenfeuer zu springen hätte und ließ den Gedanken kommen. Vor meinen Augen stand das schöne Münster, darüber der blaue Himmel. Gott sitzt auf goldenem Thron, hoch über der Welt, und unter dem Thron fällt ein ungeheures Exkrement auf das neue bunte Kirchendach, zerschmettert es und bricht die Kirchenwände auseinander. Das war es also. Ich spürte eine ungeheure Erleichterung und eine unbeschreibliche Erlösung. An Stelle der erwarteten Verdammnis war Gnade über mich gekommen und damit eine unaussprechliche Seligkeit, wie ich sie nie gekannt hatte. […] Aber der Gehorsam ist es gewesen, der mir die Gnade gebracht hat, und seit jenem Erlebnis wusste ich, was göttliche Gnade ist. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer Schule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, S. 45-46, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

Zur 'Gotteswelt' gehörte alles 'Übermenschliche', blendendes Licht, Finsternis des Abgrunds, die kalte Apathie des Grenzenlosen in Zeit und Raum und das unheimlich Groteske der irrationalen Zufallswelt. 'Gott' war für mich alles, nur nicht erbaulich. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, S. 77, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

Die Menschheit ist in der großen Hauptsache psychologisch noch in einem Kindheitszustand – eine Stufe, die nicht übersprungen werden kann. Weitaus die meisten bedürfen der Autorität, der Führung und des Gesetzes. Diese Tatsache darf nicht übersehen werden. Die paulinische Überwindung des Gesetzes fällt nur dem zu, der es versteht, anstelle des Gewissens die Seele zu setzen. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der Tiefenpsychologie, Autor, Die Beziehungen zwischen dem Ich und dem Unbewussten, Walter Verlag, 2. Auflage Februar 1984

Tabubruch in der Psychiatrie – Carl Gustav Jung

Als der Schweizer Psychoanalytiker Carl Gustav Jung sich von Sigmund Freud und dessen bevormundender Freundschaft losgesagt hatte, erlebte er eine Zeit der Desorientierung. Nach vielen Kämpfen gegen innere Widerstände wagte er es, seinem Impuls zu folgen und wie ein Kind zu spielen, um sich bewusst auf sein eigenes Unbewusstes einzulassen und es zu erforschen. Aus Kieseln baute er eine Stadt, und er malte immer wieder Mandalas.

 


Schweizer Briefkasten

Daraufhin erschienen ihm zwei Geistwesen namens Philomen und Salome, die sich als seine Geistführer vorstellten. Er trug den Verlauf der langen Gespräche seiner inneren Aspekte ins "Rote Buch" ein. Ein Geistwesen mit Namen Basilides in Alexandria übermittelte ihm medial die Septem Sermones ad Mortuos, [Sieben Belehrungen der Toten], 1916.
Damals spukte es im Haus der Familie Jung des Öfteren, was offenbar niemanden befremdet hatte, und Jung selbst hatte häufig intensive Träume und Visionen im Wachzustand. Noch jung an Jahren wurden Jung in symbolischer und bildlicher Form alle Informationen heruntergeladen, die sein späteres Lebenswerk ausmachen. Die restlichen fünfzig Jahre seines Lebens verbrachte er damit, diese Botschaften zu erden und mündlich und schriftlich zu erfassen:

"Ich sah, dass soviel Fantasie festen Bodens bedurfte, und dass ich zuerst ganz in die menschliche Wirklichkeit zurückkommen musste."

Seinen Auftrag als Übermittler nahm er an:

"Wer seine Erkenntnis nicht als ethische Verpflichtung anschaut, verfällt dem Machtprinzip. Es können daraus destruktive Wirkungen entstehen, die nicht nur andere zerstören, sondern auch den Wissenden selber."

Er war dankbar für seine Familie und für seine psychotherapeutische Praxis, die es ihm verwehrten, sich längerfristig in anderen Sphären aufzuhalten. Es war ihm bewusst, dass er sich nahe an der Grenze zur Verrücktheit bewegte, so wie er es an seinen nervenkranken Patienten in de Klinik beobachtet hatte.
Jung, der dem Ruf der Seele folgte, verzichtete auf eine akademische Laufbahn als Professor, um seinen Intuitionen, Träumen und Visionen zu folgen. Er studierte Mythologie und Alchemie und lernte im Austausch auch von seinen Patienten.

 

Siehe auch: ► Tabu und ► Zwei Seelen, ach, in meiner Brust und ► Gnadenerlebnis des Knaben Jung

Entdeckung der Archetypen – Carl Gustav Jung

Der Schweizer Psychiater Carl Gustav Jung gelangte zur Entdeckung der "Archetypen", nachdem ihm die Ähnlichkeit vieler Bildmotive in Mythen, Träumen und Phantasien Geisteskranker aufgefallen war, die keinen direkten Kontakt miteinander gehabt haben können. Ausschlaggebend war ein Erlebnis mit einem psychiatrisch kranken Patienten, der Jung einmal aufforderte, in die Sonne zu blinzeln und dabei den Kopf zu drehen. Als Jung ihn fragte, was denn dort zu sehen sei, antwortete dieser:


Holzmodel für Textildruckverfahren, Indien
Der Sonnenpenis – wenn ich meinen Kopf hin- und herbewege,
so bewegt er sich ebenfalls, und das ist der Ursprung des Windes.

Jung hielt dies für eine abstruse Halluzination, aber zeichnete sich das Bild auf.

 

Vier Jahre später las er in einem gerade veröffentlichten Buch über einen griechischen Papyrus, in dem vom Mithras-Kult berichtet wird. Darin wurde eine Röhre erwähnt, die vom Antlitz der Sonne herabgelassen wird und den Ursprung des Windes darstellt. Das Bemerkenswerte ist nicht nur die Übereinstimmung zwischen der Halluzination des Kranken und der über 2000 Jahre alten Schrift, sondern auch die Tatsache, dass der Papyrus zum Zeitpunkt der Halluzination noch gar nicht veröffentlicht war. Der Kranke, der Volksschulbildung besaß und nie gereist war, konnte nicht auf dem Wege des Lesens zu seinem Bild gekommen sein.

 

Jung begann, weitere Träume von Kindern und kulturhistorisch nicht gebildeten Patienten genauer zu betrachten und fand ähnliche Parallelen zu Sagen- und Märchenmotiven. Das führte ihn zu einem intensiven Studium der Mythen verschiedener Völker, bei dem sich seine Vermutung erhärtete, dass deren ähnliche Motive kaum durch Berührungen entstanden waren, sondern durch generelle, im kollektiven Unbewussten verankerte Prädispositionen. Diese nannte er Archetypen:

Strombetten, in denen sich das seelische Erleben der Menschheit
seit eh und je bewegt, unbewusste Grundmuster instinkthaften Verhaltens.

 

Quelle: ► Artikel von Rüdiger Sünner, "Drachen, Helden, Nachtmeerfahrten". Die Archetypenlehre von C.G. Jung, Datum unbekannt

Quaternität – Vierheit / I Ging

Quaternität, die Vierheit, ist in der Theosophie, Nummerologie und im AQUAL-System die Einheit von vier wesentlichen Komponenten. Die Theosophen sehen den Menschen aus vier Körper bestehend: den physischen, den Äther-, den Astralleib und das Selbst [Geistkörper]. Die Astrologie arbeitet ebenfalls mit »Vierheiten«. Die Einteilung der zwölf Tierkreiszeichen birgt drei Kreuze mit je vier Zeichen, die beweglichen, festen und Kardinalzeichen.

 

Die Erfahrungsebenen Realität, Entsprechung zur Realität (Symbolik), Umkehrung (Paradox) und Neuschöpfung entsprechen auch dem Aufbau eines Menschen, der aus

  • einem stofflichen Körper (fass- und sichtbar) und
  • drei weiteren feinstofflichen Körpern in jeweils abgestuften dimensionalen Größen besteht. Fühlen, Denken und Intuieren finden auf feinstofflicher Ebene statt. Klassischerweise wird die Vierheit (3+1), die C. G. Jung als Quaternität bezeichnete, als der Dreiklang von Körper-Seele-Geist ausgedrückt.

 

[...] Symbol der Quaternität, das an die Vierteiligkeit des gnostischen Urmenschen anknüpft und von dem sich sagen ließ: Siehe – der Mensch. Das Wesentliche an dieser Menschenvorstellung aber ist die "Ganzheit" oder "Vollständigkeit", die nicht etwa mit moralischer Vollkommenheit zu verwechseln ist, der es aber gelungen ist, auch den "Schatten", das Böse einzubewältigen und die Urgegensätze menschlichen Existierens in sich selbst zu harmonisieren. Diese Urgegensätze sind vor allem alt und jung, männlich und weiblich, gut und böse. In der Quaternität sind sie vereinigt:
  • Vater und Sohn [alt und jung],
  • männlicher Sohn und weibliches Geistprinzip (Sophia) [männlich und weiblich],
  • Schöpfer-Gott und Satan als vierte "Persona" [Gut und Böse]
    • bilden eine Einheit.
Damit will Jung zunächst nichts anderes ausgesagt haben, als dass die psychische Vollständigkeit einen besseren und treffenderen Ausdruck im Symbol der Quaternität findet als im symbolisch verstandenen Trinitätsdogma. Artikel Zum theologischen Gespräch mit C. G. Jung, Teil 1, PDF, präsentiert von der deutschen evangelischen Vierteljahreszeitschrift Quatember, Joachim Scharfenberg (1927-1996) deutscher praktischer Theologe, Pastoralpsychologe, Psychoanalytiker, 1961/1962

 

        I-Ging       

  • Je weniger man über das I-Ging nachdenkt, desto ruhiger kann man schlafen.
    Die Wissenschaft des I-Ging beruht nämlich nicht auf dem Kausalprinzip, sondern auf einem bisher nicht benannten – weil bei uns nicht vorkommenden – Prinzip, das ich versuchsweise als synchronistisches Prinzip bezeichnet habe. Carl Gustav Jung

 

Referenz: de.Wikipedia-Eintrag Quaternität
Siehe auch: ► Tao und I Ging

Ein Skarabäus im Traum erscheint in der 3D-Realität.

Der Schweizer Psychiater Carl Gustav Jung saß in seinem Büro und hörte einer Patientin zu, die ihm ihren Traum von einem goldenen Skarabäus (Mistkäfer) erzählte. Die domininierende Rationalität der Frau hatte bislang ihre Therapie behindert. Jung wusste, dass der Skarabäus ein altes ägyptisches Symbol für Wiedergeburt ist.

 


Sonnenskarabäus-Anhänger aus dem Grab
von Tutankhamun, Kairo Museum, Ägypten

Jung fragte sich, ob der Traum wohl ein Fingerzeig des Unbewussten auf einen bevorstehenden Durchbruch sei. Gerade, als er der skeptischen Frau seine Interpretation mitteilen wollte, hörte Jung ein schwaches Klopfen am Fenster seiner Praxis. Als er dem Zeichen nachging, sah er, dass tatsächlich ein goldgrüner, skarabäusähnlicher Käfer gegen die Scheibe schlug. Er öffnete das Fenster. Der Käfer flog ins Zimmer und versetzte der Frau damit einen derart nachhaltigen Eindruck, dass ihr Widerstand durchbrochen wurde. Jung dachte daraufhin verstärkt über bedeutungsvolle Zufälle nach. In einem Vortrag an der Londoner Tavistock-Klinik im Jahr 1935 in London prägte er den Begriff Synchronizität.

 

Ein M. Deschamps erhielt als Knabe einmal in Orléans ein Stückchen Plumpudding von einem M. de Fontgibu. Zehn Jahre später entdeckte er in einem Pariser Restaurant wieder einen Plumpudding und verlangte ein Stück davon. Es erwies sich aber, dass der Pudding bereits bestellt war und zwar von einem M. de Fontgibu. Viele Jahre später wurde M. Deschamps zu einem Plumpudding als einer besonderen Rarität eingeladen. Beim Essen machte er die Bemerkung, jetzt fehle nur noch M. de Fontgibu. In diesem Moment öffnete sich die Türe, und ein uralter, desorientierter Greis trat herein: M. de Fontgibu, der sich in der Adresse geirrt hatte und fälschlicherweise in diese Gesellschaft geraten war. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der Tiefenpsychologie, Synchronizität, Akausalität und Okkultismus, S. 19, Deutscher Taschenbuch Verlag (dtv), Müchen (1990) Januar 2001

 

In seinem weltbekannten Erfolgsroman Die Prophezeiungen von Celestine sieht der Urheber James Redfield folgende Zukunft voraus:

Schon bald werden negative Vorstellungen so gut wie völlig verschwinden und alles Schlechte, das uns passiert, geschieht, weil wir eine synchronistische Gelegenheit verpasst haben, die es verhindert hätte.

 

Siehe auch: ► Synchronizität

Zitate zum Thema Carl Gustav Jung

Zitate von C.G. Jung

Persönliche Bekenntnisse

  • Ich möchte niemand anderem einen Weg vorzeichnen, denn ich weiß, dass mir der Weg von einer Hand vorgeschrieben wurde, die weit über mich hinausreicht. Carl G. Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, 1948

 

  • Mein Weg ist nicht euer Weg, also kann ich euch nicht lehren. Der Weg ist in uns, aber nicht in Göttern, noch in Lehren, noch in Gesetzen. In uns ist der Weg, die Wahrheit und das Leben. Carl G. Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, Sonu Shamdasani, indischer Historiker, Herausgeber, Das Rote Buch (1913-1928) S. ?, Patmos Verlag, Neuauflage 7. Oktober 2009

 


Rote Tulpen
  • Immer wieder traten Ereignisse ein, die mich aus meinem gewöhnlichen Alltagsdasein hinaus in die grenzenlose "Gotteswelt" drängten. Der Ausdruck "Gotteswelt", der für gewisse Ohren sentimentalisch klingt, hatte für mich keineswegs diesen Charakter. Zur "Gotteswelt" gehörte alles "Übermenschliche", blendendes Licht, Finsternis des Abgrunds, die kalte Apathie des Grenzenlosen in Zeit und Raum und das unheimlich Groteske der irrationalen Zufallswelt. "Gott" war alles für mich, nur nicht erbaulich. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

  • Wenn man versteht und fühlt, dass man schon in diesem Leben an das Grenzenlose angeschlossen ist, ändern sich Wünsche und Einstellung. Letzten Endes gilt man nur wegen des Wesentlichen, und wenn man das nicht hat, ist das Leben vertan. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

  • Es schien mir oft, als ob man die religiösen Vorschriften an Stelle des Gotteswillens, der ja so unerwartet und erschreckend sein konnte, setzte, und zwar zu dem Zweck, den Gotteswillen nicht verstehen zu müssen. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

  • Unter allen Patienten der Lebensmitte, das heißt jenseits 35, ist nicht ein einziger, dessen endgültiges Problem nicht das der religiösen Einstellung wäre. Ja, jeder krankt in letzter Linie daran, dass er das verloren hat […], und keiner ist wirklich geheilt, der seine religiöse Einstellung nicht wieder erreicht, was mit Konfession oder Zugehörigkeit zu einer Kirche natürlich nichts zu tun hat. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, Lorenz Jung, Herausgeber, Psychologie und Religion, Taschenbuchausgabe in 11 Bänden,  1988, S. 353ff, S. 138, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

  • Ich habe es nicht nötig an Gott zu glauben, ich weiß es. Gespräch aus Anlass des 85. Geburtstags mit Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor, C.G.Jung im Gespräch (Originalaufnahme 1960), Gastgeber Georg Gerster, Küstnacht, Schweiz, 1960, YouTube Film, Minute 30:18, 36:37 Minuten Dauer, 15. November 2013

 

  • Ich möchte lieber ganz sein als gut! Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor, Quelle unbekannt

 

 

Einsichten

  • Das Treffen zweier Persönlichkeiten ist wie der Kontakt zweier chemischer Substanzen: Wenn es eine Reaktion gibt, werden beide transformiert.

 

  • Fürchte nicht das Chaos, denn im Chaos wird das Neue geboren.

 

  • Wer nach außen schaut, träumt. Wer nach innen schaut, erwacht.

 

  • Diejenige psychologische Tatsache, welche die größte Macht in einem Menschen besitzt, wirkt als Gott, weil es immer der überwältigende psychische Faktor ist, der Gott genannt wird.

 

  • Die einzigen Menschen, denen ich nicht helfen konnte, waren diejenigen, die an keine höhere Macht außerhalb ihrer selbst glauben.

 

  • Auch das glücklichste Leben ist nicht ohne ein gewisses Maß an Dunkelheit denkbar und das Wort Glück würde seine Bedeutung verlieren, hätte es nicht seinen Widerpart in der Traurigkeit.

 

  • Erleuchtung ist nicht durch Imaginieren von Lichtwesen zu erreichen, sondern indem man sich die Dunkelheit bewusst [zu eigen] macht.

 

  • Das sogenannte Leben ist eine kurze Episode zwischen zwei großen Geheimnissen, das doch nur eines ist. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, Brief an nicht genannten Empfänger, Briefe II: 1946-1955, S. 103, Patmos, 1947, zitiert in: Aniela Jaffé, Liliane Frey-Rohn, Marie-Louise von Franz, Im Umkreis des Todes, S. 16, Daimon Verlag, Zürich, 1980, 2. Auflage 1984

 

  • Psychologisch heißt "Welt" wie ich die Welt sehe; meine Einstellung zur Welt kann betrachtet werden als mein Wille und meine Vorstellung. Die Welt an sich ist indifferent. Mein "Ja" und "Nein" erzeugt die Differenz.

 

  • Fanatismus findet sich nur bei solchen, die einen inneren Zweifel zu übertönen versuchen.

 

 

  • Nichts hat psychologisch gesehen einen stärkeren Einfluss auf ihre Umgebung und besonders auf ihre Kinder als das ungelebte Leben der Eltern. Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie, Autor, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

 

  • Persönliches Wachstum ist
    • Zugewinn an Bewusstheit,
    • Zugewinn an Verhaltens-Optionen,
    • Zugewinn an Ich-Stärke,
    • Zugewinn an Durchlässigkeit,
    • letzten Endes ein Mysterium.

 

  • Eine Ehe entwickelt sich selten oder vielleicht nie reibungslos und ohne Krisen zu einer persönlichen Beziehung; es gibt keine Bewusstwerdung ohne Schmerzen.

 

  • Man kann die Wunden anderer nur heilen, wenn man selber welche hat.

 

  • Was du nicht bewusst berührst, geschieht dir als Schicksal.

 

  • Der erste Schritt zur Individualität ist die Ablösung des Einzelwesens von der Ununterschiedenheit und Unbewusstheit der Herde. Es ist die Vereinsamung des reifen Menschen, der nicht mehr von den Werturteilen seiner Umwelt abhängt, sondern in seiner Beziehung zum Selbst fest verankert ist.

 

  • Es hängt alles davon ab, wie wir die Dinge sehen, und nicht davon, wie sie sind.

 

  • Die völlige Verwirklichung der Ganzheit unseres Wesens ist ein unerreichbares Ziel.

 

(↓)

Querverweis: Apologie des Sokrates

Offenbar bin ich [...] um eine Kleinigkeit weiser, eben darum, dass ich, was ich nicht weiß, auch nicht zu wissen glaube. Sokrates, nach Platons Apologie des Sokrates

 

  • Der richtige Weg zur Ganzheit besteht aus schicksalsmäßigen Umwegen und Irrwegen.

 

  • Gebraucht der falsche Mann das rechte Mittel, so wirkt das rechte Mittel verkehrt.

 

  • Wo der Wille zur Macht ist, existiert ein Mangel an Liebe.

 

  • Moral wurde nicht in Form von Tafeln vom Sinai heruntergebracht und dem Volk aufgenötigt, sondern die Moral ist eine Funktion der menschlichen Seele, die so alt ist wie die Menschheit. […] Sie ist ein instinktives Regulativ, welches auch das Zusammenleben der Tiere ordnet.

 

 

  • Alle Menschen beobachten Dinge, die ihnen ungewohnt sind, schlecht. […] Die menschliche Beobachtung leistet nur dann etwas, wenn sie für ein bestimmtes Gebiet geübt ist. Synchronizität, Akausalität und Okkultismus, Deutscher Taschenbuch Verlag (dtv), München, 1990, 4. Auflage 1997

 

  • Da Nachprüfen und Nachdenken so umständlich und schwierig sind, so urteilt man lieber unbeschwert und realisiert nicht, dass man bloß projiziert und somit sich selber zum Opfer eines närrischen Illusionstricks macht. Synchronizität, Akausalität und Okkultismus, Deutscher Taschenbuch Verlag (dtv), München, 1990, 4. Auflage 1997

 

 

(↓)

Extravertiertes Denken

  • Das Destruktive des extravertierten Denkens sowohl wie seine gegebenfalls beschränkte Nützlichkeit, bedarf wohl keiner weiteren Erklärung. […] Die negative Qualität rührt daher, dass dieses Denken so unbeschreiblich billig ist, das heißt arm an zeugender und schöpferischer Energie. Es ist ein Denken im Schlepptau anderer Funktionen. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

  • Dass viele Spiritisten mit ihrer »Wissenschaft« und »wissenschaftlichen Erkenntnis« renommieren, ist natürlich arger Unfug. Diesen Leuten fehlt es nicht bloß an Kritik, sondern auch an elementarsten psychologischen Kenntnissen. Sie wollen im Grunde genommen übrigens auch nicht belehrt sein, sondern bloß glauben, was in Ansehung der menschlichen Unvollkommenheit eine naive Unbescheidenheit ist. Synchronizität, Akausalität und Okkultismus, Deutscher Taschenbuch Verlag (dtv), München, 1990, 4. Auflage 1997

 

  • Der Abendländer lebt in einer förmlichen Dunstwolke der Selbstberäucherung, die ihm sein wirkliches Angesicht verhüllen soll. Carl Gustav Jung, Lorenz Jung, Herausgeber, Seelenprobleme der Gegenwart, Band 10, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

  • Der Irrationale macht dies abschätzige Urteil wett durch den Eindruck, den ihm der Rationale macht: er sieht ihn als etwas nur Halblebendiges an, dessen einziger Lebenszweck darin besteht, allen Lebendigen Vernunftfesseln anzulegen und ihm mit Urteilen den Hals zuzuschnüren. Das sind natürlich krasse Extreme, aber sie kommen vor. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

 

  • Die Antike konnte Körper und Seele noch zusammenschauen als eine ungetrennte Einheit, weil eben der heidnische Mensch jener primitiven Urzeit näher stand, wo noch kein Riss durch die Persönlichkeit ging und wo der Mensch noch als ungeteilte Einheit in kindlicher Unschuld und Unverantwortlichkeit erleben konnte. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

 

  • Er [der Introvertierte] schätzt den subjektiven Faktor zu niedrig ein und wird dafür von Minderwertigkeitsgefühlen heimgesucht. Es ist daher kein Wunder, dass gerade in unserer Zeit und besonders in jenen Bewegungen, die der Gegenwart um Einiges voraneilen, der subjektive Faktor sich übertriebener und darum in geschmackloser und karikierter Weise äußert. Ich meine die heutige Kunst. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

  • Es ist eine Tatsache, die mir in meiner praktischen Arbeit immer wieder überwältigend entgegentritt, dass der Mensch nahezu unfähig ist, einen anderen Standpunkt als seinen eigenen zu begreifen oder gelten zu lassen. […] Eine Basis zur Schlichtung des Streites der Auffassung könnte nach meiner Überzeugung die Anerkennung von Typen der Einstellung sein, aber nicht nur der Existenz solcher Typen, sondern auch der Tatsache, dass jeder in seinem Typus bis zu dem Grade befangen ist, dass er des völligen Verständnisses des anderen Standpunktes unfähig ist. 'Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

  • Es muss jemand schon einen sehr getrübten Blick haben oder aus einer sehr nebelhaften Distanz die menschliche Gesellschaft anschauen, wenn er meinen sollte, dass durch gleichmäßige Regulierung des Lebens eine gleichmäßige Verteilung des Glücks erzielt werden könne. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

  • Die Empfindung stellt fest, was tatsächlich vorhanden ist.
    Das Denken ermöglicht uns zu erkennen, was das Vorhandene bedeutet,
    das Gefühl, was es wert ist,
    und die Intuition schließlich weist auf die Möglichkeiten des Woher und Wohin, die im gegenwärtig Vorhandenen liegen. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967
FunktionElementTarotTierkreiszeichen
SinneErdeScheibenStier ◊ Jungfrau ◊ Steinbock
GefühlWasserKelcheKrebs ◊ Skorpion ◊ Fische
DenkenLuftSchwerterZwilling ◊ Waage ◊ Wassermann
IntuitionFeuerStäbeWidder ◊ Löwe ◊ Schütze

 

  • Die Forderung, dass er [der Beobachter] nur objektiv sehe, ist gar nicht zu erheben; denn das ist unmöglich. Wenn man nicht zu subjektiv sieht, so dürfte man schon zufrieden sein. […] Insofern befähigt der Balken im eigenen Auge geradezu zur Auffindung des Splitters in des Bruders Auge. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

  • Der Mensch trägt immer seine ganze Geschichte und die Geschichte der Menschheit mit sich. Lorenz Jung, Herausgeber, Typologie, S. 35, Deutscher Taschenbuch Verlag (dtv), München, 1990, 1. März 2014

 

 

  • Die Tatsache, dass jederman meint, seine Psychologie sei der Maßstab aller Dinge, und, wenn dieser Jedermann dann zufällig ein Flachkopf sein sollte, dass ein solches Problem in seiner Beobachtung überhaupt nicht vorkommt, kann den Psychologen nicht weiter kümmern, denn er muss die objektiv vorkommenden Dinge so nehmen, wie sie sind, ohne sie zugunsten einer subjektiven Voraussetzung zu verkrüppeln. Carl Gustav Jung, Lorenz Jung, Herausgeber, Die Beziehung zwischen dem Ich und dem Unbewussten, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

 

  • Eine Einteilung der Menschen aber, an deren Gültigkeit nur ich glaube, die aber jeder andere bestreitet, ist genau so gut wie eine universelle Kirche, deren einziges Mitglied ich selber bin. Es müssen daher Kriterien aufgefunden werden, welche nicht nur das urteilende Subjekt, sondern auch das zu beurteilende Objekt als verbindlich annimmt. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 


Feld mit bunten Tulpen
Botanischer Garten, Kyoto, Japan
  • Eine große Gesellschaft, aus lauter trefflichen Menschen zusammengesetzt, gleicht an Moralität und Intelligenz einem großen, dummen und gewaltätigen Tier. Je größer nämlich die Organisationen sind, desto unvermeidlicher ist auch ihre Immoralität und blinde Dummheit. Carl Gustav Jung, Lorenz Jung, Herausgeber, Die Beziehung zwischen dem Ich und dem Unbewussten, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

 

  • Es gibt Wahrheiten, die erst übermorgen wahr sind, und solche, die noch gestern wahr waren - und solche, die in keiner Zeit wahr sind. Carl Gustav Jung, Lorenz Jung, Herausgeber, Die Beziehung zwischen dem Ich und dem Unbewussten, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

  • Gott über Gott […] ein Gott, von dem Ihr nicht wusstet, denn die Menschen vergaßen ihn. Wir nennen ihn mit seinem Namen Abraxas. Er ist noch unbestimmter als Gott und Teufel. Septem Sermones ad Mortuos, [Sieben Belehrungen der Toten], 1916

 

  • Im allgemeinen wird ein urteilend [judging] eingestellter Beobachter eher den bewussten Charakter erfassen, während ein wahrnehmend [perceiving] eingestellter Beobachter mehr durch den unbewussten Charakter beeinflusst wird; denn das Urteil interessiert sich mehr für die bewusste Motivierung des psychischen Geschehens, während die Wahrnehmung mehr das bloße Geschehen registriert. Gesammelte Werke, Band 6. Psychologische Typen, Rascher, 10. revidierte Auflage 1967

 

 

 

  • Natürlich denkt jede Zeit, alle früheren Zeiten seien voreingenommen gewesen, und heute denkt man dies mehr denn je und hat damit ebenso unrecht wie alle früheren Zeiten, die so dachten. Wie oft schon hat man es erlebt, dass die Wahrheit verdammt wurde. Es ist traurig, aber leider wahr, dass der Mensch aus der Geschichte nichts lernt. Diese Tatsache wird uns die größten Schwierigkeiten bereiten, denn wenn wir uns anschicken, in einer so dunklen Sache ein irgendwie erleuchtetes Erfahrungsmaterial zu sammeln, so werden wir es ganz sicher dort finden, wo alle Autoritäten uns versichert haben, dass nichts zu finden sei. Synchronizität, Akausalität und Okkultismus, Deutscher Taschenbuch Verlag (dtv), München, 1990

 

 

  • Unsere furchtbaren Götter haben nur den Namen gewechselt, sie reimen jetzt auf »-ismus« Carl Gustav Jung, Lorenz Jung, Herausgeber, Die Beziehung zwischen dem Ich und dem Unbewussten, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

(↓)

Jung beschreibt in einem Brief an Bill W. Rowland H.s Verlangen nach Alkohol kurz bevor dessen Tod.

  • Die Sucht nach Alkohol entspricht auf einer niedrigen Stufe dem geistigen Durst des Menschen nach Ganzheit, in mittelalterlicher Sprache: nach der Vereinigung mit Gott. Carl Gustav Jung(1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der Tiefenpsychologie an Bill Griffith Wilson [Bill W.] (1895-1971) US-amerikanischer Mitgründer der internationalen Selbsthilfevereinigung [[wp:Anonyme Alkoholiker|Anonyme Alkoholiker] (AA), AA Grapevine. Briefwechsel zwischen Bill W. und Carl Gustav Jung, S. 6, 1963

 

  • Was wir für eine spezifisch abendländische Erfindung halten, nämlich die Psychoanalyse und die von ihr ausgehenden Anregungen, so ist sie ein Anfängerversuch im Vergleiche mit dem, was im Osten altgeübte Kunst ist. Carl Gustav Jung, Lorenz Jung, Herausgeber, Seelenprobleme der Gegenwart, Band 10, Taschenbuchausgabe in 11 Bänden, S. 109, Deutscher Taschenbuch Verlag (dtv), München, 1. Januar 2001

 

  • Weil die Seele das Unmittelbare selber ist, weil wir selber sogar Seele sind, so können wir kaum anders als annehmen, dass wir auf gründlichste, nachhaltigste und unzweifelhafteste damit bekannt seien. Daher hat auch jedermann nicht nur seine Meinung über Psychologie, sondern auch die Überzeugung, dass er es selbstverständlich besser wisse. Gesammelte Werke, Band 6. Psychologische Typen, S. ?, Rascher, 10. revidierte Auflage 1967

 

  • Wer uns nach unserem Affekt beurteilt, dem werfen wir gerne Verständnislosigkeit, ja Ungerechtigkeit vor. Das verpflichtet uns aber auch, den anderen nicht nach dem Affekt zu beurteilen. Gesammelte Werke, Band 6. Psychologische Typen, S. ?, Rascher, 10. revidierte Auflage 1967

 

  • Er [der Lehrer] hat bereits erfahren, dass der leerste Kopf, der eine Methode gut nachbeten kann, der beste Schüler ist. Seine ganze Umgebung redet und lebt es ihm vor, dass aller Erfolg und alles Glück außen ist und dass man nur der richtigen Methode bedürfe, um das Gewünschte zu erreichen. Gesammelte Werke, Band 6. Psychologische Typen, S. ?, Rascher, 10. revidierte Auflage 1967

 

(↓)

Zeit

  • Für die unbewusste Psyche scheinen Raum und Zeit relativ zu sein, das heißt, das Wissen befindet sich in einem raumzeitlichen Kontinuum, in welchem Raum nicht mehr Raum und Zeit nicht mehr Zeit ist. Wenn daher das Unbewusste ein gewisses Potential zum Bewusstsein hin entwickelt oder erhält, dann entsteht die Möglichkeit, dass Parallelereignisse wahrgenommen beziehungsweise «gewusst» werden können. Synchronizität, Akausalität und Okkultismus, S. 63, Deutscher Taschenbuch Verlag (dtv), München, 1990

 

Referenz: de.Wikiquote-Eintrag Zitatesammlung – Carl Gustav Jung

Zitate, die Jung zugeschrieben wurden

  • Alles, was uns an anderen missfällt, kann uns zu besserer Selbsterkenntnis führen.

 

  • Das Problem der Liebe gehört zu den großen Leiden der Menschheit, und niemand sollte sich der Tatsache schämen, dass er seinen Tribut daran zu zahlen hat.

 

  • Denken ist schwer, darum urteilen die meisten.

 

  • Man kann behaupten, dass die Mehrzahl der Religionen komplizierte Systeme der Vorbereitung des Todes sind.

 

  • Titel sind eine billige Kompensation für persönliche Unzulänglichkeiten.

 

  • 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.

Problematische Zitate/Einstellungen von Jung

  • Der Jude als relativer Nomade hat nie und wird voraussichtlich auch nie eine eigene Kulturform schaffen, da alle seine Instinkte und Begabungen ein mehr oder weniger zivilisiertes Wirtsvolk zu ihrer Entfaltung voraussetzen. […] Das arische Unbewußte hat ein höheres Potential als das jüdische. Lorenz Jung, Herausgeber, Seelenprobleme der Gegenwart, Band 10, S. 190f, Taschenbuchausgabe in 11 Bänden, Deutscher Taschenbuch Verlag (dtv), München, 1934, 1974, 1. Januar 2001

 

  • In vielen Fällen [von widerspenstigen Animus-starken Frauen] hat der Mann das Gefühl (und hat nicht ganz unrecht damit), dass einzig Verführung oder Verprügelung oder Vergewaltigung noch die nötige Überzeugungskraft hätten. Quelle unbekannt
    Leider zeichnete sich nicht nur Sigmund Freud durch Frauenfeindlichkeit aus, sondern auch C. G. Jung, von dem es weniger bekannt ist. Er stellte sich offensichtlich gegen starke Frauen, die vom Animus geritten werden.

Quotes by C.G. Jung

Personal avowals

  • I have never encountered a difficulty that was not truly the difficulty of myself. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Wholeness

  • I'd rather be whole than good. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Jung, a former protege and later critic of Freud, abhored the idea of blinded "Jungian" disciples.

  • I can only hope and wish that no one becomes "Jungian." I stand for no doctrine, but describe facts and put forward certain views which I hold worthy of discussion. I criticize Freudian psychology for a certain narrowness and bias, and the Freudians for a certain rigid, sectarian spirit of intolerance and fanaticism. I proclaim no cut-and-dried doctrine and I abhor "blind adherents." I leave everyone free to deal with the facts in his own way, since I also claim this freedom for myself. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, letter to J. H. van der Hoop, 14. January 1946, cited in: Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 435, Routledge, 17. May 1973

 


School of swirling fish
  • I wanted the proof of a living Spirit and I got it. Don't ask me at what a price. […]
    I don't want to prescribe a way to other people, because I know that my way has been prescribed to me by a hand far above my reach.
    I know it all sounds so damned grand. I am sorry that it does, but I don't mean it. It is grand and I am only trying to be a decent tool and don't feel grand at all.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 492, Routledge, 17. May 1973

 

  • I consider a man's life lived for 65 years in perfect balance as most unfortunate. I'm glad that I haven't chosen to live such a miracle. It is so utterly inhuman that I can't see for the life of me any fun in it. It is surely very wonderful but think of being wonderful year in year out! Moreover I think it is generally much more advisable not to identify with the self. I quite appreciate the fact that such a model is of high pedagogical value to India. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 277, Routledge, 17. May 1973, translated by R.F.C. Hull, Princeton NJ: Princeton University Press, 1975

 

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Women and intuition

  • Women are a magical force. They surround themselves with an emotional tension stronger than the rationality of men. […] Woman is a very, very strong being, magical. That is why, I am afraid of women. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, excerpt from interview, 1941, cited in: Lecture/essay by Paul Watsky, Ph.D., US American clinical psychologist, Jungian analyst, Anima, PDF, San Francisco Jung Institute public program "Jung's Map of the Soul", fall 2001

 

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Women ⇔ men

  • Women are much tougher than men underneath. To call women the weaker sex is sheer nonsense. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, editor, C.G. Jung Speaking. Interviews and Encounters, S. 244-251, Princeton University Press, December 1977, reprint edition 1. February 1987

 

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God

  • I cannot define for you what God is. I can only say that my work has proved empirically that the pattern of God exists in every man, and that this pattern has at its disposal the greatest of all his energies for transformation and transfiguration of his natural being. Not only the meaning of his life but his renewal and his institutions depend on his conscious relationship with this pattern in his collective unconscious. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, written just before his death in a letter to Laurens van der Post, cited in: Jung’s Understanding of the Meaning of the Shadow, excerpted from Laurens van der Post (1906-1996) South African farmer, war hero, political advisor to British heads of government, friend of Prince Charles, godfather of Prince William, cultural anthropologist, conservationist, humanitarian, philosopher, educator, filmmaker, journalist, 20th-century Afrikaner author, Jung and the Story of Our Time, S. 216, 1975, Vintage, 12. October 1976

 

  • I cannot define for you what God is. I can only say that my work has proved empirically that the pattern of God exists in every man and that this pattern has at its disposal the greatest of all his energies for transformation and transfiguration of his natural being.

 

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At age 12 the boy Carl Jung, had an impressive vision in front of the Basel Cathedral.

  • I gathered all my courage as though I were about to leap forth into hell-fire and let the thought come. I saw before me the [Basel] cathedral, the blue sky. God sits on His golden throne high above the world and from under the golden throne an enormous turd falls upon the sparkling new roof, shatters it, and breaks the walls of the cathedral asunder. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. 39, Fontana Press, 1961, reissued edition 6. March 1995

Jung was overwhelmed with 'indescribable relief' and wrote that 'grace had come upon me.' Mixed with this joy there was also darkness. He thought he must be 'a devil or a swine and be infinitely depraved to have had such a thought.'

 

  • Where there is a church, the devil is not far away.
    A person cherishing the qualities of a saint has a peculiarly close relation to the devil.
    Nobody has such hellish dreams as a saint; St. Anthony’s visions, for instance.
    One must be a saint to have infernal relations. It is the pair of opposites, the law of enantiodromia.
    In such a place one is apt to become aware of tremendous opposition if one is holding strongly to one side.
    One becomes aware of very ancient animal instincts, for instance, which is a rather terrifying experience.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Dream Analysis Seminars, lecture III, 23. October 1929

 

  • The devil is a variant of the "shadow" archetype, i.e., of the dangerous aspect of the unrecognized dark half of the personality. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, R. F. C. Hull, translator, Two Essays on Analytical Psychology – Collected Works of C.G. Jung, Volume 7, essay "On the Psychology of the Unconscious", S. 96, 1912, Princeton University Press, 1967, 2nd edition 1. April 1972, Routledge, London, 2nd edition 1992

 

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Loneliness

  • 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. 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 when I was working on the unconscious. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. 356, Fontana Press, 1961, reissued edition 6. March 1995

 

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Circular development of the self

  • I began to understand that the goal of psychic development is the self.
    There is no linear evolution; there is only a circumambulation of the self. Uniform development exists, at most, at the beginning; later, everything points toward the centre.
    This insight gave me stability, and gradually my inner peace returned. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. ?, Fontana Press, 1961, reissued edition 6. March 1995

 

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Wrestle with shadow entities

  • I would wrestle with the dark angel until he dislocated my hip. For he is also the light and the blue sky which he withholds from me. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, letter to a friend who suffered depression, 1959

 

  • Once I was walking in the garden of my house with a lady who had consulted me.
    She had told me, among other things, that whenever she was in the country she was attacked by birds—black birds.
    Hardly had we got away from the house than several crows approached and swooped down on us, fluttering about and cawing angrily.
    They left me alone, but kept on flying at my patient.
    One of them even nipped her on the back of the neck before I drove them off. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, editor, C.G. Jung Speaking. Interviews and Encounters, S. 244-251, Princeton University Press, December 1977, reprint edition 1. February 1987

 

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Reincarnation

  • My life often seemed to me like a story that has no beginning and no end. I had the feeling that I was an historical fragment, an excerpt for which the preceding and succeeding text was missing. I could well imagine that I might have lived in former centuries and there encountered questions I was not yet able to answer; that I had been born again because I had not fulfilled the task given to me. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, Fontana Press, 1961, reissued edition 6. March 1995

 

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God-loving vs. God-hating

  • I was once asked a philosophical question by a Hindu:
"Does a man who loves God need more or fewer incarnations to reach his final salvation than a man who hates God?"
Now, what would you answer? I gave it up naturally. And he said:
"A man who loves God will need seven incarnations to become perfect, and a man who hates God only three, because he certainly will think of him and cling to him very much more than the man who loves God."
Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Psychology of Kundalini Yoga, S. 5, Bollingen Series XCIV, Princeton University Press, New Jersey, 1996

 

  • Individuation is not that you become an ego – you would then become an individualist. You know, an individualist is a man who did not succeed in individuating: he is a philosophically distilled egoist. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Psychology of Kundalini Yoga, S. 39-40, Bollingen Series XCIV, Princeton University Press, New Jersey, 1996

 

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Astrology

  • Since you want to know my opinion about astrology I can tell you that I've been interested in this particular activity of the human mind since more than thirty years. As a psychologist I am chiefly interested in the particular light the horoscope sheds on certain complications in the character. In cases of difficult psychological diagnosis I usually get a horoscope in order to have a further point of view from an entirely different angle. I must say that I very often found that the astrological data elucidated certain points which I otherwise would have been unable to understand. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Jung's commentary on the Secret of the Golden Flower / great Eastern philosophers

  • I suspect them of being symbolical psychologists, to whom no greater wrong could be done than to take them literally. If it were really metaphysics that they mean, it would be useless to try to understand them. But if it is psychology, we can not only understand them, but we can greatly profit by them, for then the so-called ‘metaphysical’ comes within the range of experience. If I accept the fact that a god is absolute and beyond all human experiences, he leaves me cold. I do not affect him, nor does he affect me. But if I know that a god is a powerful impulse in my soul, at once I must concern myself with him, for then he can become important […] like everything belonging to the sphere of reality. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Psyche and Symbol, 1958, Princeton University Press, 1st edition 1. February 1991

 

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Client's despair with modern life

  • About a third of my cases are suffering from no clinically definable neurosis, but from the senselessness and emptiness of their lives. This can be defined as the general neurosis of our times. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • I am alone, but I fill my solitariness with my life. I am man enough. I am noise, conversation, comfort, and help enough unto myself. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, S. 276, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

 

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Existence of spirit guides

  • Philemon and other figures of my fantasies brought home to me the crucial insight that there are things in the psyche which I do not produce, but which produce themselves and have their own life.
    Philemon represented a force that was not myself. In my fantasies I held conversations with him, and he said things which I had not consciously thought. For I observed clearly that it was he who spoke, not I. He said I treated thoughts as if I generated them myself, but in his view thoughts were like animals  in the forest, or people in a room, or birds in the air, and added, "If you should see people in a room, you would not think that you had made those people, or that you were responsible for them." It was he who taught me psychic objectivity, the reality of the psyche. Through him the distinction was clarified between myself and the object of my thought. He confronted me in an objective manner, and I understood that there is something in me which can say things that I do not know and do not intend, things which may even be directed against me. […] Psychologically, Philemon represented superior insight. He was a mysterious figure to me. At times he seemed to me quite real, as if he were a living personality […] what the Indians call a guru. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. 183, Fontana Press, 1961, reissued edition 6. March 1995, cited also in: Feature article The automatic writings of Jung, presented by Philip Coppens (1971-2012) Belgian radio host, investigative journalist, author, issuing date unknown

 

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First issued

A. R. Pope, translator, pamphlet The Transcendent Function, S. 89, Students Association, C. G. Jung Institute, Zürich, 1957

 

  • 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, cited in: Mark D. Forman, Ph.D., US American Integral therapist, author, A Guide to Integral Psychotherapy. Complexity, Integration, and Spirituality in Practice, S. 4, State University of New York Press, 8. April 2010

 

Challenge

  • Show me a sane man and I will cure him for you. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

Recommendations
Jung married Emma Rauschenbach in 1903. The couple had five children and remained married until Emma's death in 1955, although Jung's extramarital affairs were extensive.

  • Marriage is indeed a brutal reality, yet the experimentum crucis of life. I hope you learn to endure and not to struggle against the suppressing necessitites of fate. Only thus you remain in the centre. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 172-173, Routledge, 17. May 1973

 

  • Anyone who wants to know the human psyche will learn next to nothing from experimental psychology. He would be better advised to abandon exact science, put away his scholar's gown, bid farewell to his study, and wander with human heart throught the world. There in the horrors of prisons, lunatic asylums and hospitals, in drab suburban pubs, in brothels and gambling-hells, in the salons of the elegant, the Stock Exchanges, socialist meetings, churches, revivalist gatherings and ecstatic sects, through love and hate, through the experience of passion in every form in his own body, he would reap richer stores of knowledge than text-books a foot thick could give him, and he will know how to doctor the sick with a real knowledge of the human soul. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

Insights

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Importance of meaning

  • As far as we can discern, the sole purpose of human existence is to kindle a light of meaning 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. 326, Fontana Press, 1961, reissued edition 6. March 1995

 

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Importance of meaning

  • Man cannot stand a meaningless life. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, editor, C.G. Jung Speaking. Interviews and Encounters, S. 438-439, Princeton University Press, December 1977, reprint edition 1. February 1987

 

  • Our psycho-mythology is much greater than our psychopathology. Source unknown

 

 

  • Who looks outside, dreams; who looks inside, awakes.

 

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Beliefs

  • The word "belief" is a difficult thing for me. I don't believe. I must have a reason for a certain hypothesis. Either I know a thing, and then I know it – I don't need to believe it.

 

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Programs und concepts in the morning, afternoon, and evening of life

  • Thoroughly unprepared, we take the step into the afternoon of life. Worse still, we take this step with the false presupposition that our truths and our ideals will serve us as hitherto. But we cannot live the afternoon of life according to the program of life’s morning, for what was great in the morning will be little at evening and what in the morning was true, at evening will have become a lie. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Intuition

 

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Interdependence

  • 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, Fontana Press, 1961, reissued edition 6. March 1995

 

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Balanced approach to life

Happinesssadness – equanimity – patience

  • There are 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. It is far better to take things as they come along with patience and equanimity. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, source unknown

 

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Critique on psychiatry

  • The psychiatrist understands nothing of psychotherapy in principle because he is never in the position of having to practice it. One could just as well subordinate internal medicine to surgery. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 163, Routledge, 17. May 1973

 

  • The opus consists of three parts: insight, endurance, and action.
Psychology is needed only in the first part, but in the second and third parts moral strength plays the predominant role. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letter to Olga Fröbe-Kapteyn, Bollingen, 20. August 1945, Letters of C. G. Jung. Volume I, 1906-1950, S. 375, Routledge, 17. May 1973

 

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Crucified between the opposites

  • There can be no resolution – only patient endurance – of the opposites which ultimately spring from your own nature. You yourself are a conflict that rages in itself and against itself in order to melt its incompatible substances, the male and the female, in the fire of suffering and thus create that form which is the goal of life. Everyone goes through this mill – consciously or unconsciously, voluntarily or forcibly. We are crucified between the opposites and delivered up to the torture until this reconciling third takes shape. [...]
    Do not doubt the rightness of the two sides within you and let happen whatever may happen. The apparently unendurable conflict of your life is proof of the rightness of your life. A life without inner contradiction is either only half a life or a life in the beyond which is destined only for the angels. But God loves human beings more than the angels. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letter to Olga Fröbe-Kapteyn, Bollingen, 20. August 1945, Letters of C. G. Jung. Volume I, 1906-1950, S. 375, Routledge, 17. May 1973

Extracted from an extraordinary letter written at age 70 in 1945. As an organizer of conferences Jung's friend Mrs. Fröbe had asked him to comment on her great inner struggle between the demands of her career and the demands of her family. Jung pleaded to reconcile the struggle between the male [selfbased, personal, solar approach] and the female [SELF-based, impersonal, lunar approach] via patient endurance in the fire of the crucible until transformation has come about.

 

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Resistance, opposition to ideas

  • The more violent the opposition to an idea is, the more sure you may be that it has hit the nail on the head, for there is always a cause for strong resistances. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Modern Psychology Vol. 2, Notes on Lectures given at Eidgenössische Technische Hochschule, Zürich, October 1933-July 1935, S. 153-154, 2nd edition 1959

Written picture message

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Abstract thinking

  • Abstract thinking can lead us no further than to intellectual sophistries, which are invariably used as shields and subterfuges and are calculated to prevent the realization of the whole. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume II, 1951-1961, Princeton University Press, 1. April 1976, Routledge, pages 617-620, reissued edition 20. May 1976

 

  • An old alchemist gave the following consolation to one of his disciples: "No matter how isolated you are and how lonely you feel, if you do your work truly and conscientiously, unknown friends will come and seek you." Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume II, 1951-1961, S. 595, Routledge, Princeton University Press, 1. April 1976, pages 617-620, reissued edition 20. May 1976

 

  • Recognizing the shadow is what I call the apprentice piece, but
    making out with the anima is the masterpiece which not many can bring off.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume II, 1951-1961, Princeton University Press, 1. April 1976, Routledge, S. 481, reissued edition 20. May 1976

 

  • The least of things with a meaning is worth more in life than the greatest of things without it. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Modern Man in Search of a Soul, Harcourt Harvest, 5th edition 4. August 1955

 

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Enlightenment

 

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Enlightened people

 

  • 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, translator, Alchemical Studies – Collected Works of C. G. Jung, Volume 13, The Secret of the Golden Flower, commentary, 1931, S. 60, [1945], 1967, Princeton University Press, 1983

 

  • Only here, in life on earth, where the opposites clash together, can the general level of consciousness be raised. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, S. 343, Fontana Press, 1961, reissued edition 6. March 1995

 

  • Man can try to name love, showering upon it all the names at his command, and still he will involve himself in endless self-deceptions. If he possesses a grain of wisdom, he will lay down his arms and name the unknown by the more unknown, ignotum per ignotius – that is, by the name of God. That is a confession of his subjection, his imperfection, and his dependence; but at the same time a testimony to his freedom to choose between truth and error. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, autobiography Memories, Dreams, Reflections, final comments, Fontana Press, 1961, reissued edition 6. March 1995

 

  • 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 


Jung's 12 archetypes
  • A group experience takes place on a lower level of consciousness than the experience of an individual. This is due to the fact that, when many people gather together to share one common emotion, the total psyche emerging from the group is below the level of the individual psyche. If it is a very large group, the collective psyche will be more like the psyche of an animal, which is the reason why the ethical attitude of large organizations is always doubtful. The psychology of a large crowd inevitably sinks to the level of mob psychology. If, therefore, I have a so-called collective experience as a member of a group, it takes place on a lower level of consciousness than if I had the experience by myself alone. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Psychological Aspects of the Mother Archetype, 1938, Collected Works of C.G. Jung, Volume 9 (Part 1). The Archetypes and The Collective Unconscious, 1935, Princeton University Press, 1. February 1977, 2nd revised edition 1. August 1981

 

 

  • Betrayal is the principal instrument of inner evolution. Source unknown

 

  • If you go to thinking, take your heart with you.
    If you go to love, take your head with you.
    Love is empty without thinking, thinking hollow without love.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, S. 253, S. 200, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

 

  • Only after I had familiarized myself with alchemy did I realize that the unconscious is a process, and that the psyche is transformed or developed by the relationship of the ego to the contents of the unconscious. In individual cases that transformation can be read from dreams and fantasies. In collective life it has left its deposit principally in the various religious systems and their changing symbols. Through the study of these collective transformation processes and through understanding of alchemical symbolism I arrived at the central concept of my psychology: the process of individuation. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, autobiography Memories, Dreams, Reflections, S. 209, Fontana Press, 1961, reissued edition 6. March 1995

 

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Emotions

 

  • Everything that irritates us about others can lead us to an understanding of ourselves. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, autobiography Memories, Dreams, Reflections, Fontana Press, 1961, 1963, reissued edition 6. March 1995

 


Group of flamingo in a small lake
inside the Serengeti National Park plain
  • The meeting of two personalities is like the contact of two chemical substances: If there is any reaction, both are transformed. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Modern Man in Search of a Soul, S. 49-50, Trench, Trübner and Co., 1933, Harcourt Harvest, 5th edition 4. August 1955, 6th edition 1971

 

  • We cannot change anything unless we accept it. Condemnation does not liberate, it oppresses. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Modern Man in Search of a Soul, S. 49-50, Trench, Trübner and Co., 1933, Harcourt Harvest, 5th edition 4. August 1955, 6th edition 1971

 

  • Your vision will become clear only when you look into your heart.
    Who looks outside, dreams. Who looks inside, awakens.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, source unknown

 

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Work

  • All the works of man have their origin in creative fantasy. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Sense vs. nonsense; right and wrong

  • The pendulum of the mind alternates between sense and nonsense, not between right and wrong. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • The psychological rule says that when an inner situation is not made conscious, it happens outside, as fate. That is to say, when the individual remains undivided [not in touch with both the light AND dark parts of themselves] and does not become conscious of his inner opposite, the world must per force act out the conflict and be torn into opposing halves. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, R. F. C. Hull, translator, Collected Works of C.G. Jung Volume 9 (Part 2). Aion. Researches into the Phenomenology of the Self, "Christ, A Symbol of the Self", paragraph 126, Princeton University Press, 1935, 1951, 1st edition 1. February 1977, 2nd edition 1. June 1979, 2nd revised edition 1. August 1981

 


Professions of Jung's twelve archetypes
  • No, the demons are not banished; that is a difficult task that still lies ahead. Now that the angel of history has abandoned the Germans, the demons will seek a new victim. And that won't be difficult. Every man who loses his shadow, every nation that falls into self-righteousness, is their prey. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R. F. C. Hull, editor, Jolande Jacobi, editor, C. G. Jung Psychological Reflections. A New Anthology of His Writings, 1905-1961, S. 152, 1945, Princeton University Press, New Jersey, 1. May 1973

 

  • Evil has us in its grip [...] for only the fool can permanently disregard the conditions of his own nature. In fact, this negligence is the best means of making him an instrument of evil. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology author, Civilization in Transition – Collected Works of C.G. Jung, Volume 10, paragraph 572, Princeton University Press, New Jersey, 2nd edition 1. August 1970

 

  • It is a fact that cannot be denied: the wickedness of others becomes our own wickedness because it kindles something evil in our hearts. [...] the sight of evil kindles evil in the soul. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • Every form of addiction is bad, no matter whether the narcotic be alcohol, morphine or idealism. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology

 

  • Go to the bottom of the soul and you will find the world. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology

 

  • Only here, in life on earth, where the opposites clash together, can the general level of consciousness be raised. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology

 

  • Science is the tool of the Western mind and with it more doors can be opened than with bare hands. It is part and parcel of our knowledge and obscures our insight only when it holds that the understanding given by it is the only kind there is. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Self defensive man made religion

  • Religion is a man made creation in self defense against a genuine encounter with the Divine. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Self-liberating power of the mind

 

 

  • Where love reigns, there is no will to power; and where the will to power is paramount, love is lacking. The one is the shadow of the other: the man who adopts the standpoint of Eros finds his compensatory opposite in the will to power, and that of the man who puts the accent on power is Eros. , R.F.C. Hull, editor, H. G. Baynes, translator, Psychological Types (The Collected Works of C. G. Jung, Volume 6), "The Problem of the Attitude-Type", paragraph 78, Princeton University Press, 1. October 1976

 

  • The ideological fanaticism displayed by communists is compared to religious fanaticism, and in fact, is seen as a substitute for religious faith. Carl Gustav Jung, Collected Works of C. G. Jung, Vol. 10, S. 263-268, Princeton University Press, 2nd edition 1970

 

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Jung frequently painted or drew mandalas. He only learned to understand the mandala symbology many years later. He saw mandalas as images of "squaring the circle" and as "cryptograms" of the actual state of the self.

  • The "squaring of the circle" is one of the many archetypal motifs which form the basic patterns of our dreams and fantasies. But it is distinguished by the fact that it is one of the most important of them from the functional point of view. Indeed, it could even be called the archetype of wholeness. Carl Gustav Jung, Mandalas, Zürich, 1955

 

  • Only gradually did I discover what the mandala really is: 'Formation, Transformation, Eternal Mind’s eternal recreation'. And that is the self, the wholeness of the personality, which if all goes well is harmonious, but which cannot tolerate self-deceptions. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Aniela Jaffe, editor, Richard and Clara Winston, translators, autobiography Memories, Dreams, Reflections, Fontana Press, 1961, S. 195-196, final comments, Vintage Books, New York, revised edition 1989, reissued edition 6. March 1995

 

  • From the circle and quaternity motif is derived the symbol of the geometrically formed crystal and the wonder-working stone. From here analogy formation leads on to the city, castle, church, house, and vessel. Another variant is the wheel (rota). The former motif emphasizes the ego’s containment in the greater dimension of the self; the latter emphasizes the rotation which also appears as a ritual circumambulation. Psychologically, it denotes concentration on and preoccupation with a centre. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, The Collected Works, S. 352, Translated by R. F. C. Hull. Vol. 9. part 1, Princeton University Press, New Jersey, 2nd edition 1968

 

  • Synchronicity is no more baffling or mysterious than the discontinuities of physics. It is only the ingrained belief in the sovereign power of causality that creates intellectual difficulties and makes it appear unthinkable that causeless events exist or could ever exist. But if they do, then we must regard them as creative acts, as the continuous creation of a pattern that exists from all eternity, repeats itself sporadically, and is not derivable from any known antecedents. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Shadow

  • Unfortunately there can be no doubt that man is, on the whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R. F. C. Hull, translator, Psychology and Religion. West and East – Collected Works of C. G. Jung, Volume 11, S. 131, 1938, Princeton University Press, 2nd edition January 1975

 

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Shadow: demonic dynamism

  • It is a frightening thought that man also has a shadow side to him, consisting not just of little weaknesses and foibles, but of a positively demonic dynamism. […] The individual seldom knows anything of this […] but let these harmless creatures form a mass, and there emerges a raging monster; and each individual is only one tiny cell in the monster's body, so that for better or worse he must accompany it on its bloody rampages and even assist it to the utmost. Having a dark suspicion of these grim possibilities, man turns a blind eye to the shadow-side of human nature. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, R. F. C. Hull, translator, Two Essays on Analytical Psychology – Collected Works of C.G. Jung, Volume 7, essay "On the Psychology of the Unconscious", S. 35, 1912, Princeton University Press, 1967, 2nd edition 1. April 1972, Routledge, London, 2nd edition 1992

 

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Upwards/outwards and downwards/inwards movements

 

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Shadow

  • Closer examination of the dark characteristics – that is, the inferiorities constituting the shadow – reveals that they have an emotional nature, a kind of autonomy, and accordingly an obsessive, or, better, possessive quality. Emotion, incidentally, is not an activity of the individual but something that happens to him. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Joseph Campbell, Ph.D. (1904-1987), editor, The Portable Jung, Penguin Books, 9. December 1976

 

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Shadow

  • The Shadow describes the part of the psyche that an individual would rather not acknowledge. It contains the denied parts of the self. Since the self contains these aspects, they surface in one way or another. Bringing Shadow material into consciousness drains its dark power, and can even recover valuable resources from it. The greatest power, however, comes from having accepted your shadow parts and integrated them as components of your Self. Everyone carries a Shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is. At all counts, it forms an unconscious snag, thwarting our most well-meant intentions. One does not become enlightened by imagining figures of light, but by making the darkness conscious. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, source unknown

 

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Shadow

Masculine split-mindedness

  • Despite all attempts at denial and obfuscation there is an unconscious factor, a black sun, which is responsible for the surprisingly common phenomenon of masculine split-mindedness, when the right hand mustn't know what the left is doing.
    This split in the masculine psyche and the regular darkening of the moon in woman together explain the remarkable fact that the woman is accused of all the darkness in a man, while he himself basks in the thought that he is a veritable fount of vitality and illumination for the females in his environment.
    Actually he would be better advised to shroud the brilliance of his mind in the profoundest doubt. It is not difficult for this type of mind (which besides other things is a great trickster like Mercurius) to admit a host of sins in the most convincing way, and even to combine it with a spurious feeling of ethical superiority without in the least approximating to a genuine insight.
    This can never be achieved without the participation of feeling; but the intellect admits feeling only when it is convenient. The novilunium of woman is a source of countless disappointments for man which easily turns to bitterness, though they could equally well be a source of wisdom if they were understood.
    Naturally this is possible only if he is prepared to acknowledge his black sun, that is, his Shadow. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, John Beebe (*1939) US American Jungian analyst, editor, Aspects of the Masculine, S. 138, Princeton University Press, New Jersey, 1st Princeton/Bollingen edited paperback edition 1. May 1989

 

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Confronting darkness

  • People will do anything, no matter how absurd, in order to avoid facing their own souls. One does not become enlightened by imagining figures of light, but by making the darkness conscious. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author,  Psychology and Alchemy – Collected Works of C. G. Jung, Volume 12, S. 99, 1944, Routledge, London, 2nd edition 1968

 

  • Knowing your own darkness is the best method for dealing with the darknesses of other people. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Reality vs. paradoxy

  • True, the "sense" is often something that could just as well be called "nonsense," for there is a certain incommensurability between the mystery of existence and human understanding. […] "Sense" [reality] and "nonsense" [paradoxy] are merely man-made labels which serve to give us a reasonably valid sense of direction. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Psychology and Alchemy – Collected Works of C. G. Jung, Volume 12, S. 222, 1944, Routledge, London, 2nd edition 1968

 

  • Oddly enough, the paradox is one of our most valuable spiritual possessions, while uniformity of meaning is a sign of weakness. Hence a religion becomes inwardly impoverished when it loses or waters down its paradoxes; but their multiplication enriches because only the paradox comes anywhere near to comprehending the fullness of life. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R. F. C. Hull, editor, Jolande Jacobi, editor, C. G. Jung Psychological Reflections. A New Anthology of His Writings, 1905-1961, S. 356, 1945, Princeton University Press, New Jersey, 1. May 1973

 

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Insanity

  • The foundation of all mental illness is an unwillingness to experience legitimate suffering. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Sleep

  • In our sleep we consult the 2,000,000-year-old man which each of us represents. Interview with Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, presented by the Sunday edition of The New York Times Magazine, 4. October 1936

 

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Risking viewing into the mirror – confrontation with oneself

  • Whoever looks into the mirror of the water will see first of all his own face. Whoever goes to himself risks a confrontation with himself. 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. But the mirror lies behind the mask and shows the true face. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Collected Works of C.G. Jung, Volume 9 (Part 1). The Archetypes and The Collective Unconscious, edited by Gerhard Adler, translated R. F. C. Hull, Princeton University Press, S. 43, 1935, 2nd revised edition 1. August 1981

 

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Cultural shadow of the 20th century

  • It is the colossal shadow thrown by man, of which our age had to have such a devastating experience. It is no easy matter to fit this shadow into our cosmos. The view that we can simply turn our back on evil and in this way eschew it, belongs to the long list of antiquated naiveties. This is sheer ostrich policy and does not affect the reality of evil in the slightest. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Collected Works of C.G. Jung, Volume 9 (Part 1). The Archetypes and The Collective Unconscious, edited by Gerhard Adler, translated R. F. C. Hull, Princeton University Press, S. 322, 1935, 2nd revised edition 1. August 1981

 

 


Group of lions on the tree
Serengeti National Park prairies
  • The gigantic catastrophes that threaten us today are not elemental happenings of a physical or biological order, but psychic events. To a quite terrifying degree we are threatened by wars and revolutions which are nothing other than psychic epidemics. At any moment several millions of human beings may be smitten with a new madness, and then we shall have another world war or devastating revolution. Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance. Indeed, self-knowledge as a psychotherapeutic measure frequently requires much painstaking work extending over a long period. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, R. F. C. Hull, translator, Aion. Researches into the Phenomenology of the Self – Collected Works of C.G. Jung, Volume 9 (Part 2), S. 14, 1951, Princeton University Press, New Jersey, 1st edition 1. June 1979

 

  • Sentimentality is a superstructure covering brutality. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • There is no coming to consciousness without pain. 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 theosophy by heart, or mechanically repeat mystic text from the literature of the whole world – all because they cannot get on with themselves and have not 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. Therefore let us fetch it from the four corners of the earth – the more far-fetched and bizarre it is the better! Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Psychology and Alchemy – Collected Works of C. G. Jung, Volume 12, S. 99, 1944, Routledge, London, 2nd edition 1968

 

  • God always speaks mythologically. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Gerhard Adler, editor, Aniela Jaffe, editor, Gerhard Adler, editor, editor, Aniela Jaffe, editor, Letters, Vol. 2. 1951-1961, S. 9, Princeton University Press, New Jersey, 1. April 1976

 

  • Only the mystics bring what is creative to religion itself. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • The great problem of our time is that we don’t understand what is happening to the world. We are confronted with the darkness of our soul, the unconscious. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters, Vol. 2. 1951-1961, S. 590, Princeton University Press, New Jersey, 1. April 1976

 

  • As soon as people get together in masses and submerge the individual, the shadow is mobilized, and, as history shows, may even be personified and incarnated. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, The Archetypes and the Collective Unconscious, Collected Works of C.G. Jung, Volume 9i, The Archetypes and The Collective Unconscious, edited by Gerhard Adler, translated R. F. C. Hull, 1935, S. 478, Princeton University Press, New Jersey, 2nd revised edition 1. August 1981

 

  • The future of mankind very much depends upon the recognition of the shadow. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 541, Routledge, 17. May 1973

 

  • Insanity is possession by an unconscious content that, as such, is not assimilatable to consciousness, nor can it be assimilated since the very existence of such contents is denied. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, Alchemical Studies – Collected Works of C. G. Jung, Volume 13, par. 53, [1945], 1967, Princeton University Press, 1983

 

  • [If the unconscious is] […] properly dealt with in one place only, it is influenced as a whole, i.e., simultaneously and everywhere. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters, Vol. 2. 1951-1961, S. 595, Princeton University Press, 1. April 1976

 

 

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Two worlds

  • We are standing in between two worlds,
    1. a visible tangible world, and
    2. the other invisible world,
which somehow has a peculiar quality of substantiality; but very subtle, a sort of matter that is not obvious and is not visible, that penetrates bodies and apparently exists outside of time and space.
It is here and everywhere at the same time, and yet nowhere because it has no extension; it is a complete annihilation of space and time, which makes it a very different thing from our conception of an obvious world. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, The Visions Seminars, Vol. 1, S. 206, Spring Publications, United States, January 1976

 

  • Only those people who can really touch bottom can be human.
    Therefore Meister Eckhart says that one should not repent too much of one’s sins because it might keep one away from grace.
    One is only confronted with the spiritual experience when one is absolutely human.
Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, The Visions Seminars, Vol. 1, S. 394, Spring Publications, United States, January 1976

 

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Tree between heaven and hell

 

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Body and ego

  • So the identity with the body is one of the first things which makes an ego; it is the spatial separateness that induces, apparently, the concept of an ego. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, CONVERSATIONS WITH CARL JUNG, hosted by Richard I. Evans, US American professor of psychology, University of Houston, transcript, S. 15, e-August 1957

 

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Soul-body unit

 

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Wisdom

  • 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. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, edited by Gerhard Adler, translated R. F. C. Hull, Mysterium Coniunctionis – Collected Works of C. G. Jung, Volume 14, par. 783, 1955, Princeton University Press, New Jersey, 2nd edition 1. August 1977

 

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Politics, Wars, and the Global Shadow as exemplified by the German 3rd Reich

  • The first World War released the hidden power of evil, just as the war itself was released by the accumulation of unconscious masses, […]
    The second World War was a repetition of the same psychic process but on an infinitely greater scale. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • [The Second World War] […] was recognized as an unmitigated psychic disaster only by the few. Rather than do this, people prefer the most preposterous political and economic theories. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 


Corn poppy
  • What the unconscious really contains are the great collective events of the time. In the collective unconscious of the individual, history prepares itself; and when the archetypes are activated in a number of individuals and come to the surface, we are in the midst of history, as we are at present. The archetypal image which the moment requires gets into life, and everybody is seized by it. That is what we see today [WW2]. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • People had simply no idea that our personal psychology is just a thin skin, a ripple upon the ocean of collective psychology. The powerful factor, the factor which changes our whole life, which changes the surface of our known world, which makes history, is collective psychology, and collective psychology moves according to laws entirely different from those of our [individual] consciousness. The archetypes are the great decisive forces, they bring about the real events, and not our personal reasoning and practical intellect. […] the archetypal images decide the fate of man. Man’s unconscious psychology decides, and not what we think and talk in the brain-chamber up in the attic. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • In these collective events, we merely see, as through a magnifying glass, what can also happen within the individual. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • One cannot resist it. It gets you below the belt and not in your mind, your brain just counts for nothing, your sympathetic system is gripped. It is a power that fascinates people from within, it is the collective unconscious which is activated, it is an archetype which is common to them all that has come to life. And because it is an archetype, it has historical aspects and we cannot understand the events without knowing history. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

  • Whenever an archetype appears things become critical, and it is impossible to foresee what turn they will take. As a rule this depends on the way consciousness reacts to the situation. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Wetiko bug:

  • The gigantic catastrophes that threaten us today are not elemental happenings of a physical or biological order, but psychic events. To a quite terrifying degree we are threatened by wars and revolutions which are nothing other than psychic epidemics. At any moment several million human beings may be smitten with a new madness, and then we shall have another world war or devastating revolution. Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology author, Civilization in Transition – Collected Works of C.G. Jung, Volume 10, paragraph 471, S. 168, Princeton University Press, New Jersey, 2nd edition 1. August 1970

 

  • The struggle between light and darkness has broken out everywhere. The rift runs through the whole globe, and the fire that set Germany ablaze is smouldering and glowing wherever we look. The conflagration that broke out in Germany was the outcome of psychic conditions that are universal. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Civilization in Transition, Civilization in Transition – Collected Works of C.G. Jung, Volume 10, par. 485, Princeton University Press, New Jersey, 2nd edition 1. August 1970

 

 

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Becoming conscious of the unconscious

Total solar eclipse – conjunctio of Solis et Lunae

 

  • The fact that Brother Klaus, on his own admission and according to the reports of reliable witnesses, lived without material sustenance for twenty years is something that cannot be brushed aside however uncomfortable it may be.
    In the case of Therese of Konnersreuth there are also reports whose reliability of course I can neither confirm nor contest, that for a long period of time she lived simply and solely on holy wafers.
    Such things naturally cannot be understood with our present knowledge of physiology. One would be well advised, however, not to dismiss them as utterly impossible on that account. There are very many things that earlier were held to be impossible which nevertheless we know and can prove to be possible today. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, The Symbolic Life. Miscellaneous Writings – Collected Works of C. G. Jung, Volume 18, The Miraculous Fast of Brother Klaus, S. 660-661, Princeton University Press, New Jersey, 1. February 1977

 

  • Projection is a general psychological mechanism that carries over subjective contents of any kind into the object. For instance, when I say, "The colour of this room is yellow," that is a projection, because in the object itself there is no yellow; yellow is only in us. Colour is our subjective experience as you know. The same when I hear a sound, that is a projection, because sound does not exist in itself; it is a sound in my head, it is a psychic phenomenon which I project. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, The Symbolic Life, The Symbolic Life. Miscellaneous Writings – Collected Works of C. G. Jung, Volume 18, par. 313, Princeton University Press, New Jersey, 1. February 1977

 

 

 

  • A political situation is the manifestation of a parallel psychological problem in millions of individuals. This problem is largely unconscious (which makes it a particularly dangerous one!) Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 535, Routledge, 17. May 1973

 

  • The great events of world history are, at bottom, profoundly unimportant. In the last analysis, the essential thing is the life of the individual. This alone makes history, here alone do the great transformations first take place, and the whole future, the whole history of the world, ultimately spring as a gigantic summation from these hidden sources in individuals. In our most private and most subjective lives, we are not only the passive witnesses of our age, and its sufferers, but also its makers. We make our own epoch. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, The Symbolic Life, The Symbolic Life. Miscellaneous Writings – Collected Works of C. G. Jung, Volume 18, par. 1400, Princeton University Press, 1. February 1977

 

  • Such a man knows that whatever is wrong in the world is also in himself, and if he only learns to deal with his own shadow, he has done something real for the world. He has succeeded in shouldering at least an infinitesimal part of the gigantic, unsolved problems of our day. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, R. F. C. Hull, translator, Psychology and Religion. West and East – Collected Works of C. G. Jung, Volume 11, par. 140, 1938, Princeton University Press, 2nd edition January 1975

 

 

  • Greater than all physical dangers are the tremendous effects of delusional ideas […]. The world powers that rule over humanity, for good or ill, are unconscious psychic factors, and it is they that bring unconsciousness into being […]. We are steeped in a world that was created by our own psyche. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Michael Fordham, editor, The Structure and Dynamics of the Psyche – Collected Works of C.G. Jung, Volume 8, centerpiece On the Nature of the Psyche, paragraph 747, Princeton University Press, 1. January 1970

 

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Torture

  • The healthy man does not torture others – generally it is the tortured who turn into torturers. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, source unknown

 

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Carl Jung's insight disclosed in a letter after an event of death in 1947

  • Life, so-called, is a short episode between two great mysteries, which yet are one. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letter of 1947: Letters of C. G. Jung. Volume I, 1906-1950, S. 483, Routledge, 17. May 1973

 

 

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Jung's position on opposites:

Jung posits that the final transcendence of the opposites (i.e. non-duality) is impossible because meaning depends on the tension between them.

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Note:

Truth has no opposites, such as falsity or 'off-ness.' Nothing is hidden from the field of consciousness. Dr. David R. Hawkins, I. Reality and Subjectivity, S. 80, 2003

  • Complete liberation means death. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 247, Routledge, 17. May 1973, translated by R.F.C. Hull, Princeton University Press, Princeton, New Jersey, 1975

 

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On Mahatma Gandhi

 

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Fairy tales

  • The fairy tale is the great mother of the novel, and has even more universal validity than the most-avidly read novel of your time. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, S. 224, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

 

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Hell

  • What do you think of the essence of Hell?
    Hell is when the depths come to you with all that you no longer are or are not yet capable of.
    Hell is when you can no longer attain what you could attain.
    Hell is when you must think and feel and do everything that you know you do not want.
    Hell is when you know that your having to is also a wanting to, and that you yourself are responsible for it.
    Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low and that every pleasant is also shameful.
    Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, S. 169, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

 

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Naming and claiming the tabooed

Grimm's fairy tale Rumpelstiltskin

  • If you know the name of something you think you have apotropaic power over it.
    Take the fairy tale of Rumpelstiltskin.
    A little wood devil who likes to do mischief at night, stealing children, etc.
    No one knows who he is, but if Anyone can guess his name his power is gone and he will explode at one.
    It is an old idea and true to a certain extent.
    Names of this sort are apotropaic.
    When you can name a thing the patient is already half liberated.
    Hence we use the healthy effect of name-giving to help abolish a thing.
    But the real essence of the think is not touched by the name you give it.
    It is not thereby destroyed.
    Names also attract; if you call certain names the thing appears.
    So you say, "do not speak of that," or you rap on wood, or you choose a word that is a euphemism, which covers a black think. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, William McGuire, editor, Seminar on Dream Analysis. C.G. Jung (Jung Seminars), S. 263, Princeton University Press, Thus, 1st edition 1. April 1984

 

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Doubt

 

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Good-Evil dichotomy

  • Therefore the ancients said that after Adam had eaten the apple, the tree of paradise withered. Your life needs the dark. But if you know that it is evil, you can no longer accept it and you suffer anguish and you do not know why. Nor can you accept it as evil, else your good will reject you. Nor can you deny it since you know good and evil. Because of this the knowledge of good and evil was an insurmountable curse.
    But if you return to primal chaos and if you feel and recognize that which hangs stretched between the two unbearable poles of fire, you will notice that you can no longer separate good and evil conclusively, neither through feeling nor through knowledge, but that you can discern the direction of growth only from below to above. You thus forget the distinction between good and evil, and you no longer know it as long as your tree grows from below to above. But as soon as growth stops, what was united in growth falls apart and once more you recognize good and evil. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, Kindle Location 6956, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

 

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Soul and matured self

  • The soul has its own peculiar world. Only the self enters in there, or the man who has completely become his self, he who is neither in events, nor in men, nor in his thoughts. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Sonu Shamdasani, Indian historian, editor, The Red Book [Liber Novus], 205-page illustrated manuscript, Kindle Location 6956, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, S. 240, 9. October 2009

 

 

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30. January 1961: Carl Jung's letter to Bill Wilson, a co-founder of Alcoholics Anonymous

  • You see, ‘alcohol’ in Latin is spiritus, and you use the same word for the highest religious experience as well as for the most depriving poison. The helpful formula therefore is: spiritus contra spiritum. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, in a letter to Bill Griffith Wilson [Bill W.] (1895-1971) US American co-founder of the international mutual aid fellowship Alcoholics Anonymous (AA), Spiritual Awakenings. Journeys of The Spirit, S. 19, A.A. Grapevine, 2003

 

 

  • Art is a kind of innate drive that seizes a human being and makes him its instrument. The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purposes through him. As a human being he may have moods and a will and personal aims, but as an artist he is "man" in a higher sense – he is "collective man" – a vehicle and moulder of the unconscious psychic life of mankind. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, author, Psychology and Literature, 1930/1950

 

  • The devil is a preliminary stage of individuation, in the negative it has the same goal as the divine quaternity, namely, wholeness.
    Although it is still darkness, it already carries the germ of light within itself.
    Its activities are still dangerous and deadly, but at the same time it is like the darkness of earth in which the seed germinates. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Maria Meyer-Grass and Lorenz Jung, editors, Ernst Falzeder and Tony Woolfson, translators, Children's Dreams. Notes from the Seminar Given in 1936-1940, S. 372, Princeton University Press, paperback 2010

 

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Extravert ⇔ introvert

 

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Death

  • 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 Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of analytical depth psychology, Gerhard Adler, editor, Aniela Jaffe, editor, Letters of C. G. Jung. Volume I, 1906-1950, S. 355-357, Routledge, 17. May 1973, translated by R.F.C. Hull, Princeton NJ: Princeton University Press, 1975

 

Reference: en.Wikiquote entry Carl Jung
► Article 22 of the Most Insightful Quotes from Carl Jung, presented by iheartintelligence, Justin Gammill, 2. July 2015

Zitate von anderen Quellen über C.G. Jung

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Mythos der Hopi-Indianer:

Überliefert von Carl Gustav Jung zum Thema Paradigmenwechsel

  • Die Hopi behaupten, dass sie am Anfang tief unter der Erde, die viele Schichten aufwies, gelebt hätten. Jedesmal, wenn eine solche Schicht übervölkert war, machten die Frauen die Lage durch ihr Benehmen so unerträglich, dass die Männer gezwungen waren, einen Weg in die nächste Schicht hinauf zu finden; die Frauen taten also selbst nichts, aber durch ihr widriges Verhalten zwangen sie die Hopi, in die Welt des Bewusstseins hinaufzusteigen. Dr. Marie-Louise von Franz (1915-1998) Schweizer Philologin, Jungsche Gelehrte, Autorin, Das Weibliche im Märchen. Psychologisch gesehen, S. 81, Bonz Adolf, 1977, 12. Auflage Januar 1999

 

  • Carl Gustav Jung betonte, dass es nicht genug ist nur in der äußerlichen Welt zu leben. Wir sollen das Alltagsleben durch eine tiefe Selbst-Erforschung ergänzen, damit wir den höheren Aspekt unseres Selbst erreichen können. Erst dann können wir so leben, dass unser Alltag eine Synthese ist, von dem, was wir in der äußeren Welt und innerhalb uns selbst erfahren. Interview mit Stanislav Grof, M.D., Ph.D. (*1931) tschechisch-US-amerikanischer Psychiater, Psychotherapeut, Medizinphilosoph, Mitbegründer der transpersonalen Psychologie, Die Welt ist perfekt, präsentiert von Transpersonale Perspektiven, Kareem van Gennip, Vol. 4/98, Logos-Verlag-Berlin, Juli 1998

 

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Referenz zu Grüns Buch:

Verratene Liebe – Falsche Götter, S. 107, Klett-Cotta, 2. Auflage November 2003

  • Carl Gustav Jung zitiert Ochwiay Biano, einen Häuptling des Taos-Pueblos-Stammes in New Mexico: "Wir leben auf dem Dach der Welt; wir sind die Söhne von Vater Sonne, und mit unserer Religion helfen wir ihm täglich, den Himmel zu überqueren. Hörten wir auf, unsere Religion auszuüben, würde in zehn Jahren die Sonne nicht mehr aufsteigen. Dann würde für immer Nacht sein." Jung schrieb dazu: "[…] dass der Mensch Gott etwas im Austausch geben kann, bewirkt Stolz, denn es hebt das menschliche Individuum zur Würde eines metaphysischen Faktors empor [...] Solch ein Mann hat im vollsten Sinne des Wortes seinen angemessenen Platz." Arno Gruen (1923-2015) deutsch-schweizerischer Psychologe, Psychoanalytiker, Zivilisationskritiker, Schriftsteller, Was ist eine gute Religion?, präsentiert von der Schweizer Tageszeitung Neue Zürcher Zeitung (NZZ), 4. September 2006

 

  • Denken – Fühlen Skala. Zwar verteilt sich hier das Ergebnis recht gleichmäßig, Forscher aber fanden heraus, dass zwei Drittel der Männer Denkende und zwei Drittel der Frauen Fühlende sind. Das klingt nach Stereotypen, doch erinnern wir uns, dass Fühlen und Denken von Anhängern der Jungschen Theorie gleichermaßen geschätzt werden, ein Drittel der Männer sind Fühlende und ein Drittel der Frauen sind Denkende. Es bleibt darauf hinzuweisen, dass die Gesellschaft Denken und Fühlen anders bewertet, so dass fühlende Männer und denkende Frauen oftmals Schwierigkeiten im Umgang mit den stereotypierten Erwartungen der Menschen haben können. C. George Boeree, Ph.D. (*1952) niederländisch-US-amerikanischer Professor für Psychologie i.R., Shippensburg University, CARL JUNG 1875-1961, Persönlichkeitstheorien, Copyright 1997, 2006

Quotes by various other sources on C.G. Jung

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Reflecting Jung's experience of God in front of the Basel Cathedral

  • He [Jung] was overwhelmed by a thought that he 'must not think.' It tortured him day and night until he thought that it must be the 'will of God' that he think it through. He did. Late in his life, he spoke about this to Barbara Hannah, his personal secretary. She wrote:
    "He once told me that the experience of God and the Basel Cathedral had been the guiding line of his whole life. He realized then, once and for all, that God at times demands evil of us and that then, we must obey, whatever it costs us. To do evil – or good, either for that matter – lightly, without making the utmost efforts to ascertain the kairos, (the 'right' and decisive moment), is indeed purely destructive; but to do evil consciously and when it is asked by the Self, as Jung thought that blasphemous thought to the end, is purely creative."
Blogspot entry Misericords. The Return of the Repressed. The Misericord in Gothic Cathedrals and Carl Jung’s story of the 'Turd of God' , presented by Peter Malakoff, Tiruvannamalai, Tamil Nadu, India, 18. August 2012

 

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Did Jung believe in God?

Jung was holding a college seminar on archetypes in the 30s when he was approached by a young female student that was visibly upset. Jung asked her what was troubling her. Then, she accused Jung of being an atheist. Jung was confused and asked the student where she had gotten that idea. The student paraphrased a quote she had read in which Jung said he didn't believe God existed. Jung smiled and answered as follows:

  • "Dear girl, rest easy, when we have a relationship to a particular thing or experience with it – belief/faith ceases to be a factor. The truth is this, I have had the experience of being gripped by something that is stronger than myself, something that people call God. So, I will never say that I believe that God exists. I must say I know God exists!" Blog entry Did CG Jung believe in a God?, mentioned in a film, presented by answers.com, undated

 

  • Quaternity, mandala images emerge in times of psychic turmoil and convey a sense of stability and rest. The image of the fourfold nature of the psyche provides stabilizing orientation. It gives one a glimpse of static eternity. Edward F. Edinger (1922-1998) US American medical psychiatrist, Jungian analyst, writer, Ego and Archetype, S. 182, Shambala Publications, Boston, 1992

 

 

  • The goal of analytical psychotherapy [Carl Jung] is the development of the unique pattern of personality with a re-balancing of conscious and unconscious forces. The analysis goes through four stages:
    1. Confession (catharsis) [REAL],
    2. Elucidation (interpretation) [SYMBOLIC],
    3. Education (adaptation to social demands) [PARADOXICAL], and
    4. Transformation (individuation) [NEO-CREATIONAL].
    M. Basavanna, Dictionary of Psychology, S. 18, Allied Publishers Ltd., New Delhi, 2000

Quotes on C.G. Jung – Joseph Campbell

Joseph Campbell, Ph.D. (1904-1987) US American mythologist, expert in comparative mythology and comparative religion,
Pathways To Bliss, ReadHowYouWant, large edition 16. May 2012, cited in: Jurnal blogspot Archetypes, Relationship,
Shadow, Anima/Animus, and Personal Myth by Joseph Campbell
, 30. July 2013

 

Within the mind, Jung identified certain fixed structures. These structures aren't learned, Freudian introjections. In Jung's view, they are there from our birth. They evolved as a part of the human mind, just as the hand or eye evolved. Like the hand and eye, almost all of us share these structures in common. He therefore called them the archetypes of the collective unconscious. By collective, he meant nothing metaphysical; he was merely referring to what he saw as their commonality among all human beings.
The first of these structures Jung called the self. For Jung, the self encompasses all of the possibilities of your life, the energies, the potential – everything that you are capable of becoming. The total self is what your life would be if it were entirely fulfilled.
Jung regards the total potential of the individual's psyche as an entity. Jung describes the self as a circle, its center unknown to you. That center, which is deep in the unconscious mind, is pushing you, your capacities, and your instincts. It gradually wakes during the first part of your life and gradually goes to sleep again in later stages. This is going on in you, and you have no control over it.
Now, this self opens out into nature and the universe because it is simply a part of nature. Yet the particular body has particular capacities, organs, and incapacities, commits you to a certain mode of experiencing that great consciousness of which you are an instrument. So your self will be peculiar to you, and yet it will be simply a local inflection of the model; you have a particular realization and sensibility of the great mystery. As you act as an infant, you are impelled by that self. This is the instinct system operating, purely biological.
The young girl in adolescence – and I taught them for thirty-eight years at Sarah Lawrence – is simply startled at what a wonderful thing she is. She didn't do it, but whenever she looks in the mirror, she sees the miracle of something that happened to her that is called by her name. Hen- is this thing that comes into being. This is the whole flower of the sell. But our little consciousness rides on top of that like a ship on an ocean.
As you become aware of your self, your ego comes into birth. In Jung's schema, the ego is your conscious identification with your particular body, its experiences, and its memories. Memory and experience, limited to a body and identified in terms of the temporal continuity of that body, of which you are consciously aware: this is the ego.
By the time you've learned to walk and talk, write and drive, you've already got a lot of wishes of which you are unconscious, but because you have never fulfilled them or not kept your mind on them, they've fallen into the depths of the self, into the unconscious. The self is the whole context of potentials. The ego is your consciousness of your self, what you think you are, what you think you're capable of, and its blocked by all of these unconsciously retained memories of incapacity, prohibitions, and so forth.
So, you have a dawning consciousness; you can watch this awakening in a little baby as it begins to realize itself as ego. The self and ego are not the same. The ego is the center of conscious mind only; it encompasses your awareness of your self and your world.
Now, when your ego has a plan, and you commit some absurd fumble that breaks the plan up, it's as though someone had intruded and destroyed your plan. You're interrupting yourself; you forgot something. Freud dealt with this very well; this semi-intentional forgetting is now known as a Freudian slip. You are simply keeping yourself from doing what you only thought you wanted to do. The other side of you is talking. This is coming from that unconscious aspect of the self. The self is the totality, and if you think of it as a circle, the center of the circle would be the center of the self. But your plane of consciousness is above the center, and your ego's up above that plane of consciousness, so there's a subliminal aspect of the self of which you do not know. And that is in play constantly with the ego.
Now, Jung's is a slightly different definition of ego from Freud's, though it is related. For Jung, ego is your notion of your self. It defines the center of your consciousness and relates you to the world; it is the "I" you experience as acting on the world around you.
It has nothing to do, however, with the unconscious portion of the self. The ego normally stays above the line of consciousness. Now, suppose you're driving a car: you're on the left side of the road, at the wheel; meanwhile, you don't know that there's another side there. In fact, you don't even recognize that you're on one side; you think you're in the middle. Most people drive their lives in this way, according to Jung. They think their ego is who they are. They go driving that way, and, of course, the car is knocking people down on the other side of the road. How are you going i to enable yourself to see that other side? Do you put another wheel up and have a friend drive you? Do you put the wheel in the middle? No! You have to know what's over there; you have to learn to see three-dimensionally, to use the parallax principle.
So, we have the self, which is the total potentiality, you might say. You have the ego, which emerges gradually in the course of childhood to a comparatively firm notion of itself. Until that ego is more or less confirmed, it is very dangerous to have experiences that the ego can't handle. It can be blown, and you lose the ego's grip on conscious reality entirely. Then you're in a schizophrenic condition. You've got to have your ego in play. We hear so much talk now, particularly from the Orient, about ego-lessness. You are trying to smash this thing which is the only thing that keeps you in play. There's got to be somebody up there; otherwise you're not oriented to anything. The self, that's the great circle, the ship, and the ego is the little captain on the bridge.
Now, as you grow up, your family says you belong to this social circle, and you must behave as we do here. Then you go to school, and you begin to find that there's a certain career dawning, a certain kind of life you're going to lead. This begins tightening you down. In other words, the circumstances of the society in which you are living are beginning to force you into a certain role, a certain costume.
There are certain things the ego must learn to do in order to function in the society you live in. There's no point in learning to live in a society that does not exist or that lives over on the other side of the Iron Curtain. This which you have around you is it, my friend.
And the first problem of the early stage of life is to learn to live in this society in a way that will relate you to the objective world in terms that make sense now. The critical function can come a little later, but first you've got to learn to function here and now. And this is the great task of childhood and youth: the terror, the demands, the restrictions of your will, and so forth have to be faced and assimilated. If you avoid these challenges early on, you will simply have to face them later or go slithering along, partially realized as a human entity, never having had the experiences of playing in a serious situation.

Gerbera
Society has a number of roles it needs us to play. We assume these roles just as an actor might slip into the different pieces of a costume. Society imprints on us its ideals, a wardrobe of acceptable behavior. Jung calls these personae. Persona is the Latin word for the mask worn by an actor on the stage.
Say you're a teacher: when you're at work, you put on a teacher mask – you are a Teacher. Suppose you go home and think you're still a Teacher, not just a fellow who teaches. Who would want to be around you?
The mask has to be left in the wardrobe, in the green room, as it were. You've got to know what play you're in at any one time. You've got to be able to separate your sense of yourself – your ego – from the self you show the rest of the world – your persona.
You find this first big tension within the psyche between the dark inner potential of the self's unconscious portions on the one hand and the persona system on the other. The ego learns about the outside and inside and tries to reconcile them.
Now, one of the great dangers, from Jung's standpoint, is to identify yourself with your persona. In dramatic contrast to the aim of education in the Orient, Jung declares the ego must distinguish itself from its role.
This is a concept that does not exist in the East. As Freud put it, the ego is that function which puts you in touch with the empirical actualities of the world in which you live; it is the reality function. And it's from developing ego that you develop your own value system. Your judgments, your critical faculties, and so forth are functions of your ego. In the Orient, the individual is asked not to develop his critical faculties, not to observe the world in a new way, but to accept without question the teaching of his guru and to assume the mask that the society puts on him. This is the fundamental law of karmic birth. You are born into exactly that role which is proper to you. The society will give you the mask to wear. You are to identify with it completely, canceling out every creative thought.
In traditional India, China, or Japan, you are your role. The secret is to embody that role perfectly, whether as a mendicant monk or a grieving widow throwing herself on the pyre. You are to become sati.
What Jung says is that you should play your role, knowing that it's not you. It's a quite different point of view. This requires individuation, separating your ego, your image of yourself, from the social role. This doesn't mean that you shouldn't play the social role; it simply means that no matter what you choose to do in life, whether it's to cop out or to cop in, you are playing a role, and don't take it too damned seriously. The persona is merely the mask you're wearing for this game.
The people who know best how to change roles are Occidental women. They dress in a different costume and step into a transformed personality. My wife, who is a dancer, is a past master at this. She's much inclined to be very cold when it's snowy. But when she dresses with almost nothing on and goes out in the middle of the winter to a party, she does not shiver at all. She is completely there; her whole personality has put itself into the role – and voila.
It goes even further than this, because the whole persona complex includes your moral principles. Ethics and social mores are internalized as part of the persona order, and Jung tells us that you must take that lightly, too. Just remember, Adam and Eve fell when they learned the difference between good and evil. So the way to get back is not to know the difference. That's an obvious lesson, but it's not one that's very clearly preached from pulpits. Yet Christ told his disciples, "Judge not, that ye be not judged." You judge according to your persona context, and you will be judged in terms of it. Unless you can learn to look beyond the local dictates of what is right and what is wrong, you're not a complete human being. You're just a part of that particular social order.
So, here we have the self with all the potentialities. You have a growing ego consciousness with which you identify yourself, and this is developing in relation to the costumes you have to put on, the personae. It's good to have a lot of costumes, so long as each costume fits your conscience. The moral order is part of your persona.
There's a lot in you that's neither being carried into this persona system nor into your ego, as part of what you perceive as "you." Just opposite to the ego, buried in the unconscious, is what Jung calls the shadow.
Now, the society will give you a role to play, and this means that you've got to cut out of your life many of the things that you, as a person, might think or do. These potentials get shunted down into the unconscious. Your society tells you, "You should do this, you should do that"; but it also says, "You mustn't do this, you mustn't do the other thing." Those things you'd like to do, which are really not very nice things to want to do, those get placed down in the unconscious, too. This is the center of the personal unconscious.
The shadow is, so to say, the blind spot in your nature. It's that which you won't look at about yourself. This is the counterpart exactly of the Freudian unconscious, the repressed recollections as well as the repressed potentialities in you.
The shadow is that which you might have been had you been born on the other side of the tracks: the other person, the other you. It is made up of the desires and ideas within you that you are repressing – all of the introjected id. The shadow is the landfill of the self. Yet it is also a sort of vault: it holds great, unrealized potentialities within you.
The nature of your shadow is a function of the nature of your ego. It is the backside of your light side. In the myths, the shadow is represented as the monster that has to be overcome, the dragon. It is the dark thing that comes up from the abyss and confronts you the minute you begin moving down into the unconscious. It is the thing that scares you so that you don't want to go down there. It knocks from below. Who's that down there? Who's that up there? This is all very, very mysterious and frightening.
If your personal role is too thin, too narrow – if you've buried too much of yourself within your shadow – you're going to dry up. Most of your energies are not available to you. A lot can get gathered there in the depths. And eventually, enantiodromia is going to hit, and that unrecognized, unheeded demon is going to come roaring up into the light.

Cethosia cyane butterfly
The shadow is the part of you that you don't know is there. Your friends see it, however, and it's also why some people don't like you. The shadow is you as you might have been; it is that aspect of you which might have been if you had allowed yourself to fulfill your unacceptable potential.
Society, of course, does not recognize these aspects of your potential self. You are not recognizing these aspects of yourself either; you don't know that they're there or that you have repressed them.
If you think of the self as a great circle with a center, and you think of consciousness as well above that center, then the ego is up in the center of consciousness, and the shadow would be way down opposite in the deep unconscious. The shadow is interred down there for a reason; it is that aspect of yourself that your ego doesn't know about, which you bury because it doesn't fit how you perceive yourself to be. The shadow is that part of you that you won't allow to show through, that includes good – I mean potent – as well as dangerous and disastrous aspects of your potential.
Now, typically, all these archetypes come out personified in myths and dreams. We personify the mystery of the universe as God. The ego becomes the hero or heroine figure. The unconscious self becomes the wise man or woman. The shadow becomes personified, too, as a kind of Mephistophelian figure. Evidently, the shadow holds not only what is good for you but what is bad as well. It swallows those things that it would be dangerous for you to express, such as the murderous intent that you have for that son of a gun over there who's been interrupting you all evening, the urge to steal, to cheat, to destroy, and so on. But it also holds potentialities that your ego and the persona system don't want to accept.
In your dreams, and in the myths of your society, these urges are represented in the shadow, and the shadow is always of your own sex; it is always to be seen as a threat.
You can recognize who it is by simply thinking of the people you don't like. They correspond to that person whom you might have been—otherwise they wouldn't mean very much to you. People who excite you either positively or negatively have caught something projected from yourself: "I do not love thee, Dr. Fell. The reason why I cannot tell, But this alone I know full well, I do not love thee, Dr. Fell?"
Why? Because he's my shadow. I don't know whether you've had similar experiences in your life, but there are people I despise the minute I see them. These people represent those aspects of myself, the existence of which I refuse to admit to myself. The ego tends to identify itself with the society, forgetting this shadow. It thinks it's you. That's the position society puts us in. Society does not give a darn whether you crack up when it's through with you – that's your problem.
I remember hearing one clergyman say to me, "If I didn't believe in God and Christ and the Church, I would be a terrible person." Well, I said, "What do you think you'd do?" He couldn't think. I said, "I bet I can tell you what you think you'd do, but I won't tell you. All I can tell you is you'd get tired pretty soon, and you'd find you're just another old drag in the world, and you wouldn't have blown it up at all. And even if you did blow up some little portion of it, that would soon be built up and you would have been no great menace to the world. So let yourself go. Do some of those things. You'd find that they're not all so bad at all either, and you won't be saying things like that anymore."
You should find a way to realize your shadow in your life somehow.
Next comes the problem of gender. Every man has to be a manly man, and all of the things that society doesn't allow him to develop he attributes to the feminine side. These parts of himself he represses in his unconscious. This is the counterplayer to the persona. They become what Jung calls the anima: the female ideal in the masculine unconscious.
Likewise, the woman carries the animus in her unconscious: the male aspect in herself. She's a woman, and the society gives her certain things to do. All that is in her that she has associated with the masculine mode of life is repressed within the animus.
The interesting thing is that – biologically and psychologically – we have both sexes in us; yet in all human societies, one is allowed to accent only one. The other is internalized within us. Furthermore, our imagery and notions of the other are functions of our biography. This biography includes two aspects. One is general to the human species: nearly everybody has a mother and a father. The other aspect is peculiar to yourself: that your mother should have been as she was and your father as he was. There is a specification of the male and female roles as experienced, and this has committed, has determined, the quality of our experience of these great, great bases which everyone experiences. Everyone experiences Mother; everyone experiences Father.
In both cases, the buried ideal tends to be projected outward. We usually call this reaction falling in love: projecting your own ideal for the opposite sex onto some person who, by some kind of magnetism, causes your anima/animus to emerge. Now, you can go to a dance and there's some perfectly decent, nice-looking girl who's sitting all alone. Then there's some other little bumblebee with everybody all around her. What's she got? Well, it's something about the way her eyes are set that just evokes anima projections from all the males in the neighborhood. There are ways to present yourself that way; yet we don't always know what they are or how to achieve them. I've seen people who are perfectly good anima objects so make themselves up that they repel the anima projection.Two people meet and fall in love. Then they marry, and the real Sam or Suzy begins to show through the fantasy, and, boy, is it a shock. So a lot of little boys and girls just withdraw their anima or animus. They get a divorce and wait for another receptive person, pitch the woo again, and, uh-oh, another shock. And so on and so forth.
Now the one undeniable fact: this disillusion is inevitable. You had an ideal. You married that ideal, then along comes a fact that doesn't correspond to that ideal. You suddenly notice things that don't quite fit with your projection. So what are you going to do when that happens? There's only one attitude that will solve the situation: compassion. This poor, poor fact that I married does not correspond to my ideal; it's only a human being. Well, I'm a human being, too. So I'll meet a human being for a change; I'll live with it and be nice to it, showing compassion for the fallibilities that I myself have certainly brought to life as a human being.
Perfection is inhuman. Human beings are not perfect. What evokes our love – and I mean love, not lust – is the imperfection of the human being. So, when the imperfection of the real person, compared to the ideal of your animus or anima, peeks through, say, this is a challenge to my compassion. Then make a try, and something might begin to get going here. You might begin to be quit of your fix on your anima. It's just as bad to be fixed on your anima and miss as to be fixed on your persona: you've got to get free of that. And the lesson of life is to release you from it. This is what Jung calls individuation, to see people and yourself in terms of what you indeed are, not in terms of all these archetypes that you are projecting around and that have been projected on you.
Of course, Saint Paul says, "Love beareth all things," but you may not be equal to God. To expect too much compassion from yourself might be a little destructive of your own existence. Even so, at least make a try, and this goes not only for individuals but also for life itself. It's so easy. It's a fashionable idiocy of youth to say the world has not come up to your expectations. "What? I was coming, and this is all they could prepare for me?" Throw it out. Have compassion for the world and those in it. Not only political life but all life stinks, and you must embrace that with compassion.
In his early novel Tonio Kroger, Thomas Mann has given us the answer of what to do when reality shines through the projected mask. He tells the story of a young man who discovers this fact, this need for compassion. In the novel, Tonio Kroger is born in northern Germany, into a town where everybody was blue-eyed and blond and healthy and strong and at ease with their particular world. They were incarnations, you might say, of the persona. Tonio's mother was Italian or of Mediterranean birth. His very name tells you what a mixed-up mess he is. He is dark-eyed and dark-haired and has inherited a certain nervous sensibility that makes him potentially an artist and writer. Although he's devoted to these blond, here-and-now people, he can't play with them; he's in the observer's position all the time. He does, however, see how wonderful they are. When he goes to dances, they're wonderful to watch: the girls dance so well. The boys dance so well. And when he dances, he thinks, I want just to dream and she wants just to dance. And the girls he gets are the ones who fall down when they dance. And so he finds himself on the outside.
When he grows up a bit, he decides he's going to be an artist, he's going away; he's going to another world. So he heads south, probably to Munich, and gets involved in a bohemian community there, in what we would call a hippie community. And there he finds people who have great ideals about what life should be; along with that, they have a wonderful vocabulary of incrimination through which they devalue everything that actually is doing well in the world. These are people who have a lot of ideas and find that the world doesn't live up to those ideas and who have withdrawn their projection, their love for the world, and been disillusioned by it. They're cold, they're disdainful, and they're cynical. Tonio finds that this doesn't work for him, either. He's an intellectual, too, he respects ideas, but he does love those blue-eyed blonds.
Tonio is a young man who is stuck between two worlds: the world of unimaginative doers that he was born into and the world of intellectual bohemian critics with whom he has been wandering. He ultimately discovers that anybody who is in the world is imperfect, and that imperfection is what keeps the person here. He realizes that nothing alive fits the ideal. If you are going to describe a person as an artist, you must describe the person with ruthless objectivity. It is the imperfections that identify them. It is the imperfections that ask for our love.

Burning match
The thing that turns what Mann calls a litterateur – that's a person who writes for a New York magazine, say – into a poet or an artist, a person who can give humanity the images to help it live, is that the artist recognizes the imperfections around him with compassion. The principle of compassion is that which converts disillusionment into a participatory companionship. So when the fact shows through the animus or anima, what you must render is compassion. This is the basic love, the charity, that turns a critic into a living human being who has something to give to – as well as to demand of – the world.
This is how one is to deal with animus and anima disillusionment. This disappointment will evoke. That's reality evoking a new depth of reality in yourself, because you're imperfect, too. You may not know it. The world is a constellation of imperfections, and you, perhaps, are the most imperfect of all. By your love for the world you name it accurately and without pity and love what you have thus named. Mann calls this opposition erotic irony. This discovery can help you save your marriage.
So, what have we got?
➤ We have the self, which is this great unwritten page.
➤ We have the ego, which is a consciousness becoming gradually more and more expanded in its field of experience and light.
➤ We have the persona, which is the field of the Völkergedanken, the local, ethnic way of living life. If the imagery of the society doesn't bring your unconscious into play in its conscious world, you have a kind of dead situation; you become lost in a wasteland.
➤ Among the archetypes, the first to turn threatening is the shadow. That's what you're holding down, and holding that down has made you capable of living the life that the society wills you to live.
➤ The next challenge is the opposite sex. And here is the great fascination. Freud was certainly right here. Particularly in puberty, the allure and mystery of life are epitomized in the quality of the opposite sex.
Now comes the great psychological thing. One falls in love at first sight. Now, what in heaven's name does that mean? You don't even know the person. Everybody, I hope, has had the experience. Somebody walks in the room, and your heart stops.
Thomas Mann writes some beautiful examples of this. In his first published story, Der Kleine Herr Friedmann, the little gentleman of the title has a cathartic experience. He's a funny little fellow, and he has never been able in one way or another to get into relationship to life at all. One day, this gorgeous, statuesque blonde appears. And what does he say? "My God, my God." The heart has stopped, and he has realized that he has not lived life. The world has opened up. This is the appearance of the guiding anima.
Now, whether you like it or not, that's going to work on you. Well, one of the boldest things you could possibly do would be to marry that ideal that you've fallen for. Then you face a real job, because everything has been projected onto him or her. This goes beyond lust; this is something that goes way down. It pulls everything out. This anima/animus is the fish line that has caught your whole unconscious, and everything's going to come up – the Midgard Serpent, everything down in the bottom. This is what you marry.
There was a gentleman who has since become a Jungian analyst. This chap told Dr. Jung of a dream. In it there was a great cliff, and over the cliff there came the head of a serpent. The serpent came down – and it was enormous – it came down, and down, and it just seemed endless. And Jung said, "That's Miss So-and-so. Marry her." And the chap did. It was a very happy marriage.
But what goes on when you marry this love-at-first-sight situation? Well, what you have married is a projection. You have married something that has been projected from yourself: the mask that you've put over the other person.
What is the sensible thing to do in a circumstance like this? What is the pedagogically advisable thing to do in a situation like this? What shows itself through the mask of the projection is a fact. The mask is your ideal. This fact does not coincide with the ideal; it is imperfect. What do you do about what is imperfect?
Jung believed that the idea is to reject all projections. Not to identify the women you meet with your anima projection. Not to identify yourself with your persona projection. To release all projections and ideals. This is what Jung means by individuation.
Jung calls the individual who identifies himself with his persona a mana personality; we would call him a stuffed shirt. That's a person who is nothing but the role he or she plays. A person of this sort never lets his actual character develop. He remains simply a mask, and as his powers fail – as he makes mistakes and so forth – he becomes more and more frightened of himself, puts more and more of an effort into keeping up the mask. Then the separation between the persona and the self takes place, forcing the shadow to retreat further and further into the abyss.
You are to assimilate the shadow, embrace it. You don't have to act on it, necessarily, but you must know it and accept it.
You are not to assimilate the anima/animus – that's a different challenge. You are to relate to it through the other.
The only way one can become a human being is through relationships to other human beings. And they will be male or female, and you will be an other, too. The males will always have, for the female, animus associations, one way or the other, and the females for the male, anima associations. And the first way is that of compassion. This is not desire. This is not fear. Buddha, Christ, and the rest have made it very clear that we've got to get past those two.
Now, when you go down into the unconscious, you're pulling up not only the shadow and anima, but also those faculties for experiencing and judging that have not been employed in your life. You come to integrate the inferior functions and attitudes, so that any enantiodromia is merely a matter of realizing your full potential, not a wreck on the Sirens' rocks.
There are four kinds of crisis that can bring about a very serious enantiodromia. One is that you have passed from one life stage to another and you didn't know it – the late-middle-aged gentleman who's obsessed about his golf score and has not moved into the phase of the later half of life.
Jung says life is like the day of a solar journey. The first part of it is up, moving from birth to the society. And the second part of it is down, moving from participation in the world and the society to death. And whereas the threat of the first half of life was life, the threat of the second half is death, and all the symbols are changing meaning.
Through the remaining part of life, Jung says, the great problem is integrating the inferior with the superior functions. That's the great task of your later years. So let's just think of the imagery of the union of opposites. The same symbol that for an extrovert will have sexual content, for an introvert will resonate with battle. Once one begins to reach individuation and integration, one finds the conjunction of those two aspects of one's own psyche.
The crisis of passing from one life stage to another without being ready to move on arrests this process. This is the difficulty for the forty-year-old infant and for the sixty-year-old who thinks he is still thirty-five. Life brought you up to the solar apex, then it began to curve – and you think you're still up at the peak? Oh, no, boy. You're way down here. And what a drop you're going to have. Much better to know when you've started down and enjoy the ride; there are nice things down here, too.

Zebrahengst, Buffalo Springs NP, Kenya, Africa
The second kind of crisis is a relaxation of life requirements. You worked like hell to become the shoelace czar of the universe. You own every shoelace factory in the world. And now, at the age of forty-odd, you don't have to put that energy into it anymore. The thing's going all by itself, and you've got secretaries who are not only taking the job in hand but also looking a little better to you than you thought little girls should look, and suddenly there's a lot of distraction. You have all of this disposable libido. And where does it go?
The eros-oriented extrovert turns around and suddenly becomes a power monster. Good old Uncle Harry, the shoelace king, the introverted power man, becomes an old lecher – that kind of thing. But the tragedy about this crisis is the deep sense that it's all too late. Nothing is as it should be, and it's because you're doing the wrong thing.
Another kind of crisis is the loss of confidence in your moral ideals; this form of enantiodromia is something that one finds often among young people in college. The young person is living with a roommate who comes from another order of society altogether, either the poor person who's living with the wealthy or the wealthy with the poor, or the Christian with the atheist, or the Jew with the Buddhist. You find out that here is a perfectly decent person also. It's not that the other person seduces you into sin; it's that getting to know them makes you question your own moral principles. And since those moral principles – the persona complex – are holding your ego in place, when they relax all the rest comes out. There's the threat or the allure of becoming a terrible person: what I call the knock knock of the shadow from underneath. That's your own dark person talking. You might also get what I call the twinkle twinkle of the anima/animus: come, little boy, it's interesting around the corner. You've never seen girls like this.
Well, says Jung, let it come. Let it go. But don't do it with such abandon that your ego is entirely shattered. Imagine one of my college students. She's had her first few classes in a sociology course, and she discovers that her father's fortune is built on blood and bones. She goes home for the Thanksgiving dinner, and the family wonders what has happened. The student begins coming to her conferences and classes looking like a wreck. She lets her hair go. She has gone over to the other side. She has tipped over. It's enantiodromia. She has assumed partisanship for the opposite side – she's waving the banner of the downtrodden proletariat. And that's just as extreme as being on the side she was on before, in blissful ignorance.
Well, it's not a bad thing to happen, because you do get to experience all that's over on the other side. It's just like the underside of the rug coming up. In fact, my students sometimes looked a bit like the underside of a rug. And it's good to have a thing like that happen in an institution like a college, where you can somewhat protect the person, because the idea is, eventually, to integrate the two halves.
Now, there's one other crisis, and this is a very serious challenge: the intolerable decision where you really have to do something that you regard as immoral, beneath your dignity, something you're totally ashamed of. The great example, of course, is Abraham's sacrifice of Isaac. The voice of God invited him to kill his son, and he faced an impossible decision. He was forced either to disobey what he took to be God or to kill his son. If he didn't sacrifice Isaac, he would have disobeyed God, and if he did kill Isaac, he would have violated the first principle of human decency. Fathers should not kill their sons.
Well, this is an intolerable decision. And intolerable decisions may meet you. I had friends during the Depression who had families and jobs; they had to do some things that they would not, as people in charge of their own lives, have wished to do for the maintenance of their families. These are the sorts of things that bust up your ego and bring up the whole content of the unconscious.
Now the problem of individuation for Jung, the challenge of the middle-life crisis, lies in cutting these projections loose. When you realize that moral ideals – the moral life to which you are supposed to be committed – are embodied in the persona, you realize the depth and threat of this psychology. You are to put your morals on and take them off according to propriety, the propriety of the moment; you are not to identify these morals with cosmic truths. The laws of society, therefore, are social conventions, not eternal laws, and they are to be handled and judged in terms of their appropriateness to what they are intended to do. The individual makes his own judgment as to how he acts. Then he has to look out to be sure that the guardians of the social order do not misunderstand or make things difficult for him because he is not totally playing their game.
But the main problem of integration is to find relationships to the outside world and to live a rich life in full play. In effect, the individual must learn to live by his or her own myth.

Comparison of Deep Psychology ⇔ Deep Listening – Joseph Dillard

Comparing the concepts and the methodology of Carl Jung's deep psychology
with Joseph Dillard's Integral Deep Listening
        Deep psychology by Carl Jung                 Integral Deep Listening by Joseph Dillard         
TherapyTherapy is necessary.TherapyNo diagnosis/treatment. Supporting access to emerging potentials and recommended behaviors, IDL practitioners teach tools for waking up.
Goal of treatmentIndividuation, integration of opposites Goal of treatment Life directed by life's priorities,
not God, Self or ego
PhilosophyIntegration·of·opposites·generates
the Self aka individuation.
PhilosophyWithout a concept of self/Self, identity used as tool of life, non-dual awareness
Focus onSynthesis reached by integrating the opposites (goal)Focus onHonoring and balancing of all three stages of the developmental dialectic (thesis, antithesis, synthesis)
SynthesisAccomplished by individuation SynthesisAs defined in Dream Sociometry as either positive preferences or transcendence of preferences
Two attitudesIntroversion and extroversionAttitudesWithout correlates, based on AQAL feminine and masculine developmental styles, interior and exterior quadrants of holons
Four functions Sensing, feeling, thinking, intuitingQualities Six core qualities in seven octaves
ToolsSymbols Tools Phenomenologically accessed perspectives
DreamsCompensatory Function of dreamingDependent on perspective of emerging potential being interviewed
DreamsProspective, teleological, mythic DreamsMulti-perspectival, important prospective and teleological characteristics
DreamsInternalized myths Dreams/waking life eventsBest viewed as wake-up calls
Dream interpretationEffected by those knowledgeable of symbolic meanings Dream interpretation Effected by interviewed emerging potentials (dream characters and the personifications of life issues)
MythsSeen as externalized dreams MythsUnfolding life drama, including myths, are seen as externalized dream.
PersonaPersona PersonaPersona
Anima/AnimusAnima/Animus Anima/animus distinctionNot commonly found in interviews
ShadowShadow Shadow distinctionNot commonly found in interviews
SelfSelf Self Marking the way to contextually defined, collective identities
FixationsFixations FixationsLow scoring emerging potentials
Complexes Psychological complexes Complexes Oppositional patterns found in Dream Sociograms
ConceptPersonal unconscious Concepts Without concepts of personal/collective unconscious/superconscious
ConceptCollective unconscious ContextsConsensual patterns found in Dream Sociometry
Based on source: ► Blog article by Joseph Dillard, Ph.D. (*1949) US American psychotherapist, developer of dreamwork method
Integral Deep Listening (IDL), author, Jungian Psychology and Integral Deep Listening, presented by Dream Yoga, 2015
See also:
Key contributions to psychology – Carl Gustav Jung
Jungian archetypes: Self ♦ Shadow ♦ Anima⇔Animus ♦ Persona
Ladder of 'personal' evolution – Joseph Dillard
Quotes on Socrates – Joseph Dillard
Listening

Quotes by David R. Hawkins

⚠ Caveat See Power vs. Truth, January 2013

(↓)

Jung's contribution to founding the AA:

Throw yourself wholeheartedly into any spiritual group that appeals to you, whether you believe in it or not, and hope that in your case a miracle may occur. Carl Gustav Jung's advice to his client, the alcoholic Rowland Hazard III [Rowland H.] (1881-1945) US American businessman, precursor in the events leading to the formation of Alcoholics Anonymous; cited in: Alcoholics Anonymous Comes of Age. A Brief History of A. A. by Alcoholics Anonymous World Services, June 1957

 

  • The kinesliologic test is so fast and accurate with its simple "yes" and "no" responses that its reliability is limited only by the questioner's adherence to the basic rules, including careful wording of the statement.
    Changing even one word because it seems irrelevant can bring about a different answer. It is advisable, therefore, to ask a series of questions and cross-check them. If a seeming discrepancy appears, further questioning will reveal the source of the error. Careless statements can result in misleading responses.
    For instance, Carl Jung's level of consciousness had been calibrated many times at 520 or so over the years. A Questioner stated "Carl Jung is over 500," but the answer obtained was "No." When rephrased as Carl Jung did calibrate over 500, the answer was "Yes." The answer to "Jung is over 500" was "No" simply because he is deceased. Dr. David R. Hawkins, I. Reality and Subjectivity, S. 6, 2003

 

 

 

(↓)

Subject to the personal and collective unconscious

 

  • One of the blocks to emotional development is the fear of what lies buried in our unconscious. Carl Jung called this area, which we are unwilling to look at and to own, the "shadow." He said that the self cannot become healed and whole unless we look at and acknowledge the shadow. This means that buried within us all, in what Jung called the "collective unconscious," is everything that we most dislike admitting about ourselves. The average human, he said, would much rather project his shadow onto the world and condemn it and see it as evil, thinking that his problem is to battle with evil in the world. In actuality, the problem is merely to acknowledge the presence of such thoughts and impulses in ourselves. By acknowledging them, they become quiet. Once they are quiet, they no longer unconsciously run us. In looking at our fears of the unknown, which are really fears of what is in the depths of the unconscious, it is useful to have a sense of humor. Once looked at and acknowledged, the shadow no longer has any power. In fact, it is only our fear of these thoughts and impulses that give them any power. Once we become acquainted with our shadow, we no longer have to project our fears upon the world, and they begin to evaporate rapidly. David R. Hawkins, M.D., Ph.D. (1927-2012) US American physician, psychiatrist, consciousness researcher, teacher of the path of enlightenment, author, Letting Go. The Pathway of Surrender, S. 96, Kindle locations 1435-1437, October 2012

 

  • Even if modern men of science will not accept it, there is a relationship between Nature and the soul. Mother Nature now attunes itself to our civilization and begins also to visit destruction. David R. Hawkins, M.D., Ph.D. (1927-2012) US American physician, psychiatrist, consciousness researcher, teacher of the path of enlightenment, author

 

  • The archetypes are a powerful field of consciousness, the collective consciousness of all of mankind which includes all the possible roles that had been lived or could be lived. And they become legends. And the archetypes tend exert an influence on our thinking. And then tend to form group thoughts and group attitudes and pull them all together. I think a study of Jung and the archetypes is extremely useful to a spiritually oriented person, because you begin to see that a lot of what you are berate in yourself or in others is nothing but an expression of the collective consciousness of mankind. The archetypes are not dominant, they are an influence. You have free will and you have options. You have the option to choose or not to choose. Audio interview with Dr. David R. Hawkins, What IS Consciousness Anyway?, teleseminar 148, part 2 of 2 (Q&A), presented by Institute of Institute of Noetic Sciences (IONS), Shift in Action, host James O'Dea, Irish US American president of the Institute of Noetic Sciences (IONS), faculty member of the Omega Institute for Holistic Studies, co-director of The Social Healing Project, educator, activist, speaker, author, minute 33:30-35:07, 56:18 minutes duration, 11. June 2008, reissued video David R. Hawkins – June 11th 2008, YouTube film, 1:37:47 duration, posted 25. March 2011

Englische Texte – English section on Carl Gustav Jung

Key contributions to psychology – Carl Gustav Jung

Psychological concepts provided by Carl Jung
༺༻Psychological conceptLegend
1.Collective unconsciousUniversal cultural repository of archetypes and human experiences.
2.Dream analysisAlong with interpretation of symbols from the collective unconscious that show up in dreams.
3.Extroversion and introversionJung was the first to identify these two personality traits. Some of Jung's work continues to be used in the theory of personality and in personality testing.
4.Psychological complexes Cluster of behaviors, memories, and emotions grouped around a common theme. Example: A child who was deprived of food might grow into an adult smoker, nail biter, and compulsive eater, focusing on the theme of oral satiation.
5.Emphasis on SpiritualitySpirituality and a sense of interconnectedness with life play a profound role in emotional health.
6.IndividuationIntegration and balancing of dual aspects of personality to achieve psychic wholeness, such as thinking and feeling, introversion and extroversion, or the personal unconscious and the collective unconscious. Individuated people are happier, more ethical, and more responsible.
7.Persona
Shadow
The persona is the public version of the self that serves as a mask for the ego, and the shadow is a set of infantile, suppressed behaviors and attitudes.
8.SynchronicityPhenomenon that occurs when two seemingly unrelated events occur close to one another, and the person experiencing the events interprets this correlation as meaningful.
9.Support in founding the Alcoholics AnonymousJung's patients were inspired by Jung's belief in an evangelic cure for alcoholism.
Source: ► Carl Jung (1875-1961), presented by GoodTherapy.org, 9. July 2013, updated 6. July 2015

Jungian archetypes: Self – Shadow – Anima⇔Animus – Persona

Four main archetypes and various other archetypes – Carl Jung
༺༻ArchetypeCharacteristicsSymbolism
Appearance
1.SelfThe self represents the unification of the unconsciousness and consciousness of an individual. The creation of the self occurs through a process known as individuation, in which the various aspects of personality are integrated.Circle, square, mandala
2.ShadowThe shadow consists of the sex and life instincts. Often described as the darker side of the psyche, representing wildness, chaos and the unknown, it exists as part of the unconscious mind and is composed of repressed ideas, weaknesses, desires, instincts and shortcomings. Although people sometimes deny these latent dispositions of their own psyche and instead project it onto others, they are present in all humans. The shadow can appear in dreams or visions and may take a variety of forms.Snake, monster, demon, dragon,
dark, wild or exotic figure
3.Anima⇔AnimusThe anima is a feminine image in the male psyche and the animus is a male image in the female psyche. The anima/animus represents the "true self" rather than the image we present to others and serves as the primary source of communication with the collective unconscious. The combination of the anima and animus represents completion, unification and wholeness.Syzygy,
divine couple
4.PersonaThe persona [derived from the Latin word "mask"] is how humans present themselves to the world. It acts to shield the ego from negative images. The persona represents all of the different social masks worn among different groups and situations.Appears in dreams in various forms
5.FatherAuthority figure, stern, powerful
6.MotherNurturing, comforting
7.ChildLonging for innocence, rebirth, salvation
8.Wise old manGuidance, knowledge, wisdom
9.HeroChampion, defender, rescuer
10.Maiden Innocence, desire, purity
11.TricksterDeceiver, liar, trouble-maker
Direct source: ► Article Jung's Archetypes, presented by psychology.about, Kendra Cherry, US American psychology expert undated
Original references featuring Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author
Book Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Man And His Symbols, 1964, Dell, 15. August 1968
Book Joseph Campbell, Ph.D., editor, "Phenomenology of the Self" in: The Portable Jung, S. 147, Penguin Books, 9. December 1976
Reference: en.Wikipedia entry Jungian archetypes
See also: ► Archetypes

 

12 archetypes:SageInnocentExplorerRulerCreatorCaregiver
MagicianHeroOutlawLoverJesterRegular Guy/Girl

 

All the most powerful ideas in history go back to archetypes. […] This is particularly true of religious ideas, but the central concepts of science, philosophy, and ethics are no exception to this rule. In their present form they are variants of archetypal ideas created by consciously applying and adapting these ideas to reality. For it is the function of consciousness, not only
  ➤ to recognize and assimilate the external world through the gateway of the senses, but to
  ➤ translate into visible reality the world within us.
Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Michael Fordham, editor, The Structure of the Psyche (1913-1935), included in: The Structure and Dynamics of the Psyche – Collected Works of C.G. Jung, Volume 8, centerpiece "On the Nature of the Psyche", Princeton University Press, 1. January 1970

Life stages: Athlete ♦ Warrior ♦ Statement ♦ Spirit

Four seasons of a completed human lifetime
༺༻SeasonAge rangeStageFocus onLegendMain concern
1.Spring0-21AthleteBODYMostly preoccupied with one's body and looks,
admiring one's reflection in the mirror
Reflective discovery
2.Summer21-42WarriorEMOTIONSConquer the world, doing one's best, be the best, getting the best, stage of comparison, defeating those around in order to feel betterIntuitive clarity
3.Fall42-63Statement[*]MINDRealizing the futility money, possessions, power, realizing the missing fulfillment, searching for ways to make a difference in the world, to serve one's compagnionsCreative synergy
4.Winter63-84SpiritSPIRIT
SOUL
Realizing that one is more than one's body, possessions, friends, country, realizing that one is a spiritual beings having a human experience, that one is in the world, not of itGenerative potentiality
Source: ► Article Carl G. Jung Archetypes – The 4 Stages of Life, presented by Purpose Fairy, 24. November 2010
References: ►
[*] Article Stages Of Living Your Legacy, presented by Meridian Life Design, Vancouver, Canada, 2009
1. Reflective discovery, 2. Intuitive clarity, 3. Creative synergy, 4. Generative potentiality
See also:
Six archetypes of love – Allan Hunter
Four rounds of consciousness evolution
Four consecutive levels of listening
God brews the coffee
Alchemical triple transmutation

 

Thoroughly unprepared, we take the step into the afternoon of life. Worse still, we take this step with the false presupposition that our truths and our ideals will serve us as hitherto. But we cannot live the afternoon of life according to the program of life's morning, for what was great in the morning will be little at evening and what in the morning was true, at evening will have become a lie. Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Modern Man in Search of a Soul, Trench, Trübner and Co., 1933, S. 111, Harcourt Harvest, 5th edition 4. August 1955, 6th edition 1971

 


Advent wreath with two candles lit
Our first 21 years are focused on the physical development, as we slowly become more and more aware of who we are and of the world around us. [...] At 21, the individual is physically developed and, according to Steiner, he/she looks at the world with wonder and ideals. [...]
Through human encounters they explore new frontiers, fight battles to establish their material surroundings and, approaching the age of 40 to 42, possibly start to awaken to a new level of consciousness. This second 21-year period will have its focus on psychological development. Steiner also calls it soul development. Thus, the individual truly becomes an adult around the age of 42, as he/she enters a period comparable to Summer, when everything is activity and turned outwards. This is the time to exchange with the world.
Being at his/her early 40’s one is required to consciously take action in the world. The potential to use all our talents, knowledge and expertise is huge; the directions given to them determine how healthy and fulfilled the individual can be.
The third 21-year period is focused on spiritual development. New vision, capacity for listening to what is being asked from us and clarity about one’s own philosophy of life can be obtained as one moves along in one’s 60's, preparing for a time to freely harvest what has been sowed in life. This period is comparable to Fall, when the fruits are ripen. This is the time to give to the world.
Human Biography Overview, presented by Life Matters Journal, Isabela Seabra, date unknown

The Red Book – Carl Gustav Jung

After their differences over concepts of the unconscious and the consequent falling-out with Sigmund Freud in 1912 the Swiss psychiatrist Carl Gustav Jung embarked on a 16-year-period which he called his 'confrontation with the unconscious', wherein he received and wrote the informally known Red Book. Bound in red leather the originally titled Liber Novus (Latin for New Book) contained his dreams, phantasies, and visions written in gothic calligraphy and illustrated with paintings. Only very few people had seen this book for decades. In 2001, Jung's heirs allowed scholars to access the secret manuscript. After a prolonged period of preparation and negotiation it was released both in German and English to scholars and the general public in October 2009 – more than 50 years past Jung's death.

 

Jung considered The Red Book as his most important work, as the result of his extended self-exploration and soul searching process. During the process of writing he developed his principal theories on

 

Having retreated from contemporary mainstream psychotherapy Jung was thrown into a depression. Psychically gifted from youth, he was visited by inner archetypal aspects. These authentic spirit figures were:

  • an old man named Elijah, who later appeared as the guide Philemon,
  • a young woman Salome and
  • a large black snake.

He communicated with them via his self-developed technique active imagination. As a rule he insisted that the figures that he encountered would only leave after they had revealed to him what they held in store.

 

From 1913 until 1930 Jung had worked intensely with mythic imagery. He admitted that he was "menaced by a psychosis" during the writing period of The Red Book:

The years […] when I pursued the inner images, were the most important time of my life. Everything else is to be derived from this. […] My entire life consisted in elaborating what had burst forth from the unconscious and flooded me like an enigmatic stream and threatened to break me. That was the stuff and material for more than only one life. Everything later was merely the outer classification, scientific elaboration, and the integration into life. But the numinous beginning, which contained everything, was then.2

 

Jung's broader outlook transformed psychotherapy from treatment of the sick into an approach of higher development of the personality. "The Red Book" will cast new light on the making of modern psychology.

 

Sources featuring Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author
Book Sonu Shamdasani, Indian historian, editor, The Red Book, 205-page illustrated manuscript, Philemon Series, The Philemon Foundation & W.W. Norton & Co.Publication, 9. October 2009
Video interview Jung himself Archetypes Freud, YouTube film, 4:35 minutes duration, posted 25. October 2008

Freud's psychology ⇔ Jung's psychology

Freud ⇔ Jung summarized by Dr. Marie-Louise von Franz (1915-1998)
        Features of Freud's psychology                 Features of Jung's psychology         
Father archetypeSon of the Mother archetype (Mercurius)
PatriarchalNatureCreativityIrrational
Reason – LogicLetting things happen
Master the unconsciousLetting the unconscious live, not mastering it, submitting to it
God is sex.God is man's soul
See also: ► Sigmund Freud

 

Links zum Thema Carl Gustav Jung

Literatur

  • Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006
  • Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Autor, Synchronizität, Akausalität und Okkultismus, S. 63, Deutscher Taschenbuch Verlag (dtv), München, 1990
  • Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Denkschule der analytischen Tiefenpsychologie, Sonu Shamdasani, Herausgeber, Das Rote Buch, Patmos, Neuauflage 7. Oktober 2009

Literature (engl.)


  • Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, R.F.C. Hull, editor, C.G. Jung Speaking. Interviews and Encounters, Princeton University Press, December 1977, reprint edition 1. February 1987
  • Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, author, Aniela Jaffe, Clara Winston, Richard Winston, Memories, Dreams, Reflections, 1962, Vintage, revised edition 23. April 1989
  • Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Collected Works. Volume 5: Symbols of Transformation, Princeton University Press, 2nd edition 1. January 1977
  • Carl Gustav Jung (1875-1961) Swiss psychiatrist, psychoanalytist, founder of a new school of depth psychology, Sonu Shamdasani, Indian historian, editor, The Red Book, 205-page illustrated manuscript, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, 9. October 2009

Wikipedia entry: The Red Book [Liber Novus]

Delving into the perspective Unus mundus

Externe Weblinks




Linkless article

  • Interview mit Leon Hoffman, James Hollis (*1940), Henry Stein, Was ist "das Ich"?, präsentiert von dem deutschen Magazin Was ist Erleuchtung?, Susan Bridle, US-amerikanische Schülerin von Andrew Cohen (1992-2002), Lektorin des aufgelösten Magazin of the dissolved magazine WIE / EnlightenNext, Amy Edelstein, Heft 4, ~1999

External web links (engl.)



Book reviews

Angela M. Sells, Sabina Spielrein. The Woman and the Myth, Suny Press, August 2017

Audio- und Videolinks

  • Video Interview mit Verena Kast (*1943) Schweizer Professorin für Psychologie, Universität Zürich, Dozentin und Lehranalytikerin, C. G. Jung-Institut, Zürich, Das "Rote Buch" von C. G. Jung, präsentiert vom Schweizer TV-Sender SF1, Programm Sternstunde Philosophie, Gastgeber Norbert Bischofberger, 11. Oktober 2009, YouTube Film, 1:01:45 Dauer, eingestellt 29. Oktober 2009

Audio and video links (engl.)

 

Interne Links

Englisch Wiki

Hawkins

 

 

1 Autobiografische Notizen aus: Carl Gustav Jung (1875-1961) Schweizer Psychiater, Psychoanalytiker, Gründer einer neuen Schule der analytischen Tiefenpsychologie, Autor, Aniela Jaffe, Herausgeberin, Autobiografie Erinnerungen, Träume, Gedanken von C. G. Jung, Zürich und Düsseldorf, 1971, Walter Verlag, 5. November 1993, Juni 2006

2 Carl Gustav Jung, Swiss psychiatrist, Sonu Shamdasani, Indian historian, editor, The Red Book, 205-page illustrated manuscript, Philemon Series, The Philemon Foundation & W.W. Norton & Co. Publication, back cover, 9. October 2009

 

Anhand der Skala des Bewusstseins (von 1-1000), erarbeitet von Dr. David R. Hawkins, hat Carl Gustav Jung Bewusstseinswerte von 520 und 540. Dies kategorisiert ihn als echt bzw. bedingungslos Liebenden und bedeutsamen wandelnden spirituellen Lehrer.
Quellen: Bewusstseinswert 540: Das All-Sehende Auge, S. 141, 2005
Bewusstseinswert 520: Truth vs. Falsehood. How to Tell the Difference, S. 139, 2005

Das von Jung gefundene Konzept des Kollektiven Unbewussten bewegt sich auf 560. Jungs Weitsicht ist nach Hawkins ausschlaggebend für die Entstehung der AA-Bewegung (540).

 

Letzte Bearbeitung:
09.11.2017 um 02:57 Uhr

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