The victim is not the only sufferer; everybody in the vicinity of the crime, including the murderer, suffers with him. Something of the abysmal darkness of the world has broken in on us, poisoning the very air we breathe and befouling the pure water with the stale, nauseating taste of blood ~Carl Jung, CW 10, Para 410

True, we are innocent, we are the victims, robbed, betrayed, outraged; and yet for all that, or precisely because of it, the flame of evil glowers in our moral indignation. It must be so, for it is necessary that someone should feel indignant, that someone should let himself be the sword of judgment wielded by fate ~Carl Jung, CW10, Para 410

Evil calls for expiation, otherwise the wicked will destroy the world utterly, or the good suffocate in their rage which they cannot vent, and in either case no good will come of it ~Carl Jung, CW10, Para 410

When evil breaks at any point into the order of things, our whole circle of psychic protection is disrupted. Action inevitably calls up reaction, and, in the matter of destructiveness, this turns out to be just as bad as the crime, and possibly even worse, because the evil must be exterminated root and branch ~Carl Jung, CW10, Para 411

In order to escape the contaminating touch of evil we need a proper rite de sortie, a solemn admission of guilt by judge, hangman, and public, followed by an act of expiation. ~Carl Jung, CW 10, Para 411

Nevertheless, it should be clear to everyone that such a state of degradation [such as the Nazi concentration camps] can come about only under certain conditions. The most important of these is the accumulation of urban, industrialized masses of people torn from the soil, engaged in one-sided employment, and lacking every healthy instinct, even that of self-preservation ~Carl Jung, CW 10, Para 413

Loss of the instinct of self-preservation can be measured in terms of dependence on the State, which is a bad symptom. Dependence on the State means that everybody relies on everybody else (= State) instead of on himself. Every man hangs on to the next and enjoys a false feeling of security, for one is still hanging in the air even when hanging in the company of ten thousand other people. The only difference is that one is no longer aware of one’s own insecurity ~Carl Jung, CW 10, Para 413

The increasing dependence on the State is anything but a healthy symptom; it means that the whole nation is in a fair way to becoming a herd of sheep, constantly relying on a shepherd to drive them into good pastures. The shepherd’s staff soon becomes a rod of iron, and the shepherds turn into wolves ~Carl Jung, CW 10, Para 413

In childhood, the love of one’s parents is a problem, and for the old man the problem is what he has made of his love. Love is a force of destiny whose power reaches from heaven to hell ~Carl Jung, CW 10, Para 198

We must, I think, understand love in this way if we are to do any sort of justice to the problems it involves. They are of immense scope and complexity, not confined to any particular province but covering every aspect of human life ~Carl Jung, CW10, Para 198

The steady growth of the Welfare State is no doubt a very fine thing from one point of view, but from another it is a doubtful blessing, as it robs people of their individual responsibility and turns them into infants and sheep. Besides this, there is the danger that the capable will simply be exploited by the irresponsible, as happened on a huge scale in Germany ~Carl Jung, CW 10, Para 413

The citizen’s instinct of self-preservation should be safeguarded at all costs, for, once a man is cut off from the nourishing roots of instinct, he becomes the shuttlecock of every wind that blows. He is then no better than a sick animal, demoralized and degenerate, and nothing short of a catastrophe can bring him back to health ~Carl Jung, CW 10, Para 413

This invasion of love into all the collective spheres of life is, however, only a minor difficulty in comparison with the fact that love is also an intensely individual problem. For it means that every general criterion and rule loses its validity, in exactly the same way that religious beliefs, although constantly codified in the course of history, are always, in essence, an individual experience which bows to no traditional rule ~Carl Jung, CW10, Para 198

But, on the other hand, “love” is an extreme example of anthropomorphism and, together with hunger, the immemorial psychic driving-force of humanity ~Carl Jung, CW 5, Para 97

Love is, psychologically considered, a function of relationship on the one hand and a feeling-toned psychic condition on the other, which, as we have seen, practically coincides with the God-image ~Carl Jung, CW 5, Para 97

There can be no doubt that love has an instinctual determinant; it is an activity peculiar to mankind, and, if the language of religion defines God as “love,” there is always the great danger of confusing the love which works in man with the workings of God ~Carl Jung, CW 5, Para 97

This is an obvious instance of the above-mentioned fact that the archetype is inextricably interwoven with the individual psyche, so that the greatest care is needed to differentiate the collective type, at least conceptually, from the personal psyche ~Carl Jung, CW 5, Para 97

In practice, however, this differentiation is not without danger if human “love” is thought of as the prerequisite for the divine presence ( I John 4:12 ) ~Carl Jung, CW 5, Para 97

“Love,” in the experience of psychology, proves to be the power of fate par excellence, whether it manifests itself as base concupiscentia or as the most spiritual affection. It is one of the mightiest movers of humanity ~Carl Jung, CW 5, Para 98

If it is conceived as “divine,” this designation falls to it with absolute right, since the mightiest force in the psyche has always been described as “God.” Whether we believe in God or not, whether we marvel or curse, the word “God” is always on our lips ~Carl Jung, CW 5, Para 98

Anything psychically powerful is invariably called “God.” At the same time “God” is set over against man and expressly set apart from him ~Carl Jung, CW 5, Para 98

This means, psychologically, that the libido, regarded as the force of desire and aspiration, as psychic energy in the widest sense, stands in part at the disposal of the ego, and in part confronts the ego autonomously, sometimes influencing it so powerfully that it is either put in a position of unwilling constraint, or else discovers in the libido itself a new and unexpected source of strength ~Carl Jung, CW 5, Para 98

In St. Ambrose the “serpent hung on the wood” is a “typus Christi,” as is the “brazen serpent on the cross” in Albertus Magnus. Christ as Logos is synonymous with the Naas, the serpent of the Nous among the Ophites. The Agathodaimon (good spirit) had the form of a snake, and in Philo the snake was considered the “most spiritual” animal. On the other hand, its cold blood and inferior brain-organization do not suggest any noticeable degree of conscious development, while its unrelatedness to man makes it an alien creature that arouses his fear and yet fascinates him ~Carl Jung, CW 13, Para 448

Hence it [the snake] is an excellent symbol for the two aspects of the unconscious: its cold and ruthless instinctuality, and its Sophia quality or natural wisdom, which is embodied in the archetypes. The Logos-nature of Christ represented by the chthonic serpent is the maternal wisdom of the divine mother, which is prefigured by Sapientia in the Old Testament. The snake-symbol thus characterizes Christ as a personification of the unconscious in all its aspects, and as such he is hung on the tree in sacrifice (“wounded by the spear” like Odin) ~Carl Jung, CW 13 Para 448

Psychologically, this snake sacrifice must be understood as an overcoming of unconsciousness and, at the same time, of the attitude of the son who unconsciously hangs on his mother. The alchemists used the same symbol to represent the transformation of Mercurius, who is quite definitely a personification of the unconscious, as I have shown. I have come across this motif several times in dreams, once as a crucified snake (with conscious reference to John 3 : 14), then as a black spider hung on a pole which changed into a cross, and finally as the crucified body of a naked woman. ~Carl Jung, CW 13, Para 449

Love may be effectively used as a means for gaining the upper hand. Love and good behaviour are, from the standpoint of the power-instinct, known to be a choice means to this end. Virtuousness often serves to compel recognition from others ~Carl Jung, CW 7, Para 50

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