“The Bhagavad gita says: whenever there is a decline of the law and ’an increase in iniquity; then I put forth myself for the rescue of the pious and for the destruction of the evildoers, for the establishment of the law I am born in every age.” Jung’s marginal note, The Red Book, Footnote 281, Page 317.
Good and evil unite in the growth of the tree. In their divinity life and love stand opposed. Philemon, Liber Novus, Page 351.
Salome’s approach and her worshiping of me is obviously that side of the inferior function which is surrounded by an aura of evil. Carl Jung, Liber Novus, Page 253. Footnote 211.
Evil is one-half of the world, one of the two pans of the scale. Carl Jung, Liber Novus, Page 274, Footnote 72.
When my soul fell into the hands of evil, it was defenseless except for the weak ﬁshing rod which it could use, again with its power, to pull the ﬁsh from the sea of emptiness. Carl Jung, Liber Novus, Page 289.
It [Stupidity] is what separates and isolates the mixed seeds of life, aﬀording us thus with a clear view of good and evil, and of what is reasonable and what not. Liber Novus, Page 316, Footnote 277.
Take pains to waken the dead. Dig deep mines and throw in sacriﬁcial gifts, so that they reach the dead. Reﬂect in good heart upon evil, this is the way to the ascent. But before the ascent, everything is night and Hell. Carl Jung, Liber Novus, Page 244.
No one saves us from the evil of becoming, unless we choose to go through Hell. Carl Jung, Liber Novus, Page 318.
It is of no importance whether evil is here or there, but one can deal only with the evil in oneself, because it is within one’s reach, elsewhere one trespasses. C. G. Jung, Emma Jung and Toni Wolﬀ – A Collection of Remem- brances; Pages 51-70.
… it would be an arbitrary limitation of the concept of God to assume that He is only good and so deprive evilof real being. If God is only good, everything is good…. Carl Jung, Letters II, 519
The universal hero myth always refers to a powerful man or god-man who vanquishes evil in the form of drag- ons, serpents, monsters, demons, and so on, and who liberates his people from destruction and death. The narration or ritual repetition of sacred texts and ceremonies, and the worship of such a ﬁgure with dances, music, hymns, prayers, and sacriﬁces, grip the audience with numinous emotions and exalt the individual to an identiﬁcation with the hero. Carl Jung; Man and His Symbols; Page 68.
He who wishes to take the Kingdom of Heaven by storm, to conquer and eradicate evil by force, is already in the hands of evil. Carl Jung, Conversations with C.G. Jung, Page 47.
We can only speak of the relativity of good and evil in individual cases. The categories of good and evil can- not be suspended; they are continually alive and cannot be attached to material things. Carl Jung, Conversations with C.G. Jung, Page 47.
Evil is that which obstructs meaningful vitality. It may show itself diﬀerently in each case. That which is above by reason of its charity, suppresses that, which is below; then the lower craves what is above. . Carl Jung, Conversations with C.G. Jung, Page 47.
Instead of saying, “God is beyond good and evil,” we can say, “Life is both good and evil.” Carl Jung, Conversations with C.G. Jung, Page 40.
The invasion of evil signiﬁes that something previously good has turned into something harmful . . . the ruling moral principle, although excellent to begin with, in time loses its essential connection with life, since it no longer
embraces life’s variety and abundance. What is rationally correct is too narrow a concept to grasp life in its totality and give it permanent expression. Carl Jung; Psychology and Religion; Answer to Job.
The ﬁnal factors at work in us are nothing other than those talents which “a certain nobleman” entrusted to his “servants,” that they might trade with them (Luke 19:12 ﬀ.). It does not require much imagination to see what this involvement in the ways of the world means in the moral sense. Only an infantile person can pretend that evil is not at work everywhere, and the more unconscious s/he is, the more the devil drives her/him. . . . Only ruthless self-knowledge o the widest scale, which sees good and evil in correct perspective and can weigh up the motives of human action, oﬀers some guarantee that the end result will not turn out too badly Carl Jung; CW 9/2, par. 255.
The danger that faces us today is that the whole of reality will be replaced by words. This accounts for that terrible lack of instinct in modern man, particularly the city-dweller. He lacks all contact with life and the breath of nature. He knows a rabbit or a cow only from the illustrated paper, the dictionary, or the movies, and thinks he knows what it is really like-and is then amazed that cowsheds “smell,” because the dictionary didn’t say so. Carl Jung; “Good and Evil in Analytical Psychology” (1959); CW 10: Civilization in Transition; Page 882.
The immunity of the nation depends entirely upon the existence of a leading minority immune to the evil and capable of combating the powerful suggestive eﬀect. Carl Gustav Jung, The Symbolic Life, Collected Works 18, par.1400
Good does not become better by being exaggerated, but worse, and a small evil becomes a big one through being disregarded and repressed. The Shadow is very much a part of human nature, and it is only at night that no shadows exist. Carl Jung; Carl Jung: “A Psychological Approach to the Dogma of the Trinity (1942) In CW 11; Psychology and Religion: West and East. Page 286.
This libido is a force of nature, good and bad at once, or morally neutral. Uniting himself with it, Faust succeeds in ac- complishing his real life’s work, at ﬁrst with evil results and then for the beneﬁt of mankind. Carl Jung; CW 5; Para 182.
Nobody is immune to a nationwide evil unless he is unshakably convinced of the danger of his own character being tainted by the same evil. Carl Jung, The Symbolic Life, CW 18, para 1400 .
The reality of evil and its incompatibility with good cleave the opposites asunder and lead inexorably to the cruciﬁxion and suspension of everything that lives. Since ‘the soul is by nature Christian’ this result is bound to come as infallibly as it did in the life of Jesus: we all have to be ‘cruciﬁed with Christ,’ i.e., suspended in a moral suﬀering equivalent to veritable cruciﬁxion. Carl Jung; Psychology and Alchemy; Paragraph 470.
The unconscious is not just evil by nature, it is also the source of the highest good: not only dark but also light, not only bestial, semihuman, and demonic but superhuman, spiritual, and, in the classical sense of the word, “divine.” Carl Jung; The Practice of Psychotherapy; Page 364.
The sad truth is that man’s real life consists of a complex of inexorable opposites . . . day and night . . . birth and death . . . happiness and misery . . . good and evil. Carl Jung; Man and His Symbols; Page 75.
Unconsciousness is the primal sin, evil itself, for the Logos. Carl Jung; Psychological Aspects of the Mother Archetype, ibid” par. 178.]
We still attribute to the other fellow all the evil and inferior qualities that we do not like to recognize in our- selves, and therefore have to criticize and attack him, when all that has happened is that an inferior “soul” has emigrated from one person to another. The world is still full of betes noires and scapegoats, just as it formerly teemed with witches and werewolves. Carl Jung; Civilization in Transition Page 130.
Psychology does not know what good and evil are in themselves; it knows them only as judgments about rela- tionships. Carl Jung; Aion; Page 53.
With a little self-criticism one can see through the shadow-so far as its nature is personal. But when it ap- pears as an archetype, one encounters the same diﬃculties as with anima and animus. In other words, it is quite within the bounds of possibility for a man to recognize the relative evil of his nature, but it is a rare and shattering experience for him to gaze into the face of absolute evil. Carl Jung; CW 17; The Shadow; Page 338; par. 19.
If it has been believe d hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc. Carl Jung, CW 9ii, Para 423.
It is in the nature of political bodies always to see the evil in the opposite group, just as the individual has an ineradicable tendency to get rid of everything he does not know and does not want to know about himself by foisting it oﬀ on somebody else. Carl Jung; The Undiscovered Self; Page 72.
It is a fact that cannot be denied: the wickedness of others becomes our own wickedness because it kindles something evil in our own hearts. Carl Jung; CW 10, para. 408.
We need more understanding of human nature, because the only real danger that exists is man himself . . . We know nothing of man, far too little. His psyche should be studied because we are the origin of all coming evil. Carl Jung, BBC interview, 1959.
It does not seem to ﬁt God’s purpose to exempt man from conﬂict and hence from evil. Carl Jung, Answer to Job, Para 659.
The reason for evil in the world is that people are not able to tell their stories. Carl Jung; Freud Letters; Vol. 2.
It is a pleasure to receive the letter of a normally intelligent person in contrast to the evil ﬂood of idiotic and malevolent insinuations I seemed to have released in the U.S.A. Carl Jung, Letters Vol. 1, Pages 534-537.
I don’t know T. S. Eliot. If you think that his book is worthwhile, then I don’t mind even poetry. I am only prejudiced against all forms of modern art. It is mostly morbid and evil on top [of that]. Carl Jung, Letters Vol. 1, Pages 468-469.
If Neumann recommends the “inner voice” as the criterion of ethical behaviour instead of the Christian con- science, this is in complete agreement with the Eastern view that in everybody’s heart there dwells a judge who knows all his evil thoughts. Carl Jung, Letters Vol. 1, Pages 518-522.
The goal which the alchemist sets himself, however, is not a direct redemption of the human being, nor is it a propitiation of the Deity nor a defence against evil. Carl Jung, ETH, Page 143.
The well-known sentence in the Lord’s Prayer, “Deliver us from evil”, meant, as it was ﬁrst understood, deliver us from the evil principle of the Heimarmene. Carl Jung, ETH, Alchemy, Page 225.
The principle of evil is just as autonomous and eternal as the principle of good. Carl Jung, ETH Lectures, Page 215.
As God is the union, the reconciliation, of all the opposites, it is natural that both the good and evil principles should be in him potentially, should originate in him. Carl Jung, ETH Lectures, Page 215.
Mandalas are sometimes made with the express purpose of evil, to do people harm. Carl Jung, ETH Lecture XI, 3Feb1939, Page 71.
Everything that becomes too old becomes evil, the same is true of your highest. Learn from the suﬀering of the cruciﬁed God that one can also betray and crucify a God, namely the God of the old year. If a God ceases being the way of life, he must fall secretly. Carl Jung, Liber Novus, Page 241.
I understood that the new God would be in the relative. If the God is absolute beauty and goodness, how should he encompass the fullness of life, which is beautiful and hateful, good and evil, laughable and serious, human and inhuman? Carl Jung, Liber Novus, Page 243.
The God suﬀers when man does not accept his darkness. Consequently men must have a suﬀering God, so long as they suﬀer from evil. Carl Jung, Liber Novus, Page 287.
The God suﬀers because you continue to suﬀer from loving evil. You do not suﬀer from evil because you rec- ognize it, but because it aﬀords you secret pleasure, and because you believe it promises the pleasure of an unknown opportunity. Carl Jung, Liber Novus, Page 287.
Because I wanted to give birth to my God, I also wanted evil. He who wants to create an eternal fullness will also create eternal emptiness. You cannot undertake one without the other. Carl Jung, Liber Novus, Page 289.
But if you want to escape evil, you will create no God, everything that you do is tepid and gray. I wanted my God for the sake of grace and disgrace. Hence I also want my evil. Carl Jung, Liber Novus, Page 289.
If my God were not overpowering, neither would be my evil. But I want my God to be powerful and beyond all measure happy and lustrous. Only in this way do I love my God. And the luster of his beauty will also have me taste the very bottom of Hell. Carl Jung, Liber Novus, Page 289.
I do not doubt: I also want evil for the sake of my God. I enter the unequal battle, since it is always unequal and without doubt a lost cause. How terrible and despairing would this battle be otherwise? But precisely this is how it should and will be. Carl Jung, Liber Novus, Page 289.
There is nothing the emptiness can sacriﬁce, since it always suﬀers lack Only fullness can sacriﬁce, since it has fullness. Emptiness cannot sacriﬁce its hunger for fullness, since it cannot deny its own essence. Therefore we also need evil. But I can sacriﬁce my will to evil, because I previously received fullness. All strength ﬂows back to me again, since the evil one has destroyed the image I had of the formation of the God. Carl Jung, Liber Novus, Page 289.
We must regenerate ourselves. But as the creation of a God is a creative act of highest love, the restoration of our human life signiﬁes an act of the Below. This is a great and dark mystery. Man cannot accomplish this act solely by himself but is assisted by evil, which does it instead of man. Carl Jung, Liber Novus, Page 291.
But man must recognize his complicity in the act of evil. He must bear witness to this recognition by eating from the bloody sacriﬁcial ﬂesh. Through this act he testiﬁes that he is a man, that he recognizes good as well as evil, and that he destroys the image of the God’s formation through withdrawing his life force, with which he also dissociates himself from the God. This occurs for the salvation of the soul, which is the true mother of the divine child. Carl Jung, Liber Novus, Page 291.
Shadow pertains to light as evil to good, and vice versa. Carl Jung, CW 16, Page 64.
For, if the unconscious is held to be nothing more than a receptacle for all the evil shadow-things in human nature, including deposits of primeval slime, we really do not see why we should linger longer than necessary on the edge of this swamp into which we once fell. Carl Jung, CW 16, Page 67.
If it has been believed hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc. Carl Jung, CW 9ii, Para 423.
In reality the orthodox Christian formula is not quite complete, because the dogmatic aspect of the evil principle is absent from the Trinity and leads a more or less awkward existence on its own as the devil. Carl Jung, CW 11, Page 59.
All those things which have been neglected and rejected, even immoral things, even evil is needed for virtue cannot exist without evil, as light cannot exist without darkness. Carl Jung, Cornwall Lecture, Page 26.
“If as seems probable, the aeon of the ﬁshes is ruled by the archetypal motif of the ’hostile brothers,’ then the approach of the next Platonic month, namely Aquarius, will constellate the problem of the union of opposites. It will then no longer be possible to write oﬀ evil as a mere privatio boni; its real existence will have to be recognized”). Liber Novus, Page 316, Footnote 275
If it has been believed hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc. Carl Jung, CW 9ii, Par 423.
I must emphasize, however, that the grand plan on which the unconscious life of the psyche is constructed is so inaccessible to our understanding that we can never know what evil may not be necessary in order to produce good by enantiodromia, and what good may very possibly lead to evil. Carl Jung, CW 9i, Par 396.
I am strongly convinced that the evil principle prevailing in this world leads the unrecognized spiritual need into perdition if it is not counteracted either by real religious insight or by the protective wall of human community. Carl Jung, Jung/ Bill Wilson Letters.
The unconscious itself is neither tricky nor evil – it is Nature, both beautiful and terrible. . . . The best way of dealing with the unconscious is the creative way. . . Carl Jung, Letters Vol. 1, Pages 108-109.
The categories of good and evil cannot be suspended; they are continually alive and cannot be attached to material things. Carl Jung, Jung-Ostrowski, Page 47.
Evil is that which obstructs meaningful vitality. Carl Jung, Jung-Ostrowski, Page 47.
The problem that is central and closest to our hearts already contains the lurking danger of evil. We must therefore beware of impetuous decisions and enthusiastic radical attitudes. Carl Jung, Jung-Ostrowski, Page 47.
It is indeed no small matter to know one’s own guilt and one’s own evil, and there is certainly nothing to be gained by losing sight of one’s shadow. When we are conscious of our guilt we are in a more favorable position – we can at least hope to change and improve ourselves. Carl Jung, CW X, Para 440.
Unconsciousness is the primal sin, evil itself, for the Logos. Therefore its ﬁrst creative act of liberation is mat- ricide. Carl Jung, CW 9i, Para 283.
Divine favour and daemonic evil or danger are archetypal. Carl Jung, Letters Vol. II, Pages 52-53.
It is a historical fact that the real devil only came into existence together with Christ. Carl Jung, Letters Vol. II, Pages 133-138
Though Christ was God, as Man he was detached from God and he watched the devil falling out of heaven, re- moved from God as he (Christ) was separated from God inasmuch as he was human. Carl Jung, Letters Vol. II, Pages 133-138
But let man, mindful of his hybris, be content with the lesser evil and beware of the Satanic temptation of the grand gesture, which is only intended for show and self-intoxication. C.G. Jung Carl Jung, Letters Vol. II, Pages 11-12.
The old popes and bishops succeeded in getting so much heathendom, barbarism and real evil out of the Church that it became much better than some centuries before: there were no Alexander VI, no auto-da-tes, no thumbscrews and racks anymore, so that the compensatory drastic virtues (asceticism etc.) lost their meaning to a certain extent. Carl Jung, Letters Vol. II, Pages 163-174
Since you cannot overthrow a whole world because it harbours also some evil, it will be a more individual or “local” ﬁght with what you rightly call avidya. Carl Jung, Letters Vol. II, Pages 163-174
Since the world is largely sub principatu diaboli, it is unavoidable that there is just as much evil in the Church as everywhere else, and as everywhere else you have got to be careful. Carl Jung, Letters Vol. II, Pages 163-174
With no human consciousness to reﬂect themselves in, good and evil simply happen, or rather, there is no good and evil, but only a sequence of neutral events, or what the Buddhists call the Nidhanachain, the uninterrupted causal concatenation leading to suﬀering, old age, sickness, and death. Carl Jung, Letters Vol. II, Pages 310-311.
In these terrible days when evil is once again inundating the world in every conceivable form, I want you to know that I am thinking of you and of your family in Hungary, and hope with you that the avenging angel will pass by their door. Carl Jung, Letters Vol. II, Page 336.
Noise is certainly only one of the evils of our time, though perhaps the most obtrusive. The others are the gramophone, the radio, and now the blight of television. Carl Jung, Letters Vol. II, Pages 387-392.
In spite of the fact that good and evil are relative and therefore not generally valid, the contrast exists and they are a pair of opposites basic to the structure of our mind. Carl Jung, Letters Vol. II, Pages 461-462
The opposition good – evil is universal in our experience, but one must always ask to whom? Carl Jung, Let- ters Vol. II, Pages 461-462
If God is only good, everything is good. There is not a shadow anywhere. Evil just would not exist, even man would be good and could not produce anything evil. Carl Jung, Letters Vol. II, Pages 518-519
I thank you for the unasked-for kindness of your letter. There is so much evil and bitterness in this world that one cannot be too grateful for the one good thing which happens from time to time. Carl Jung, Letters Vol. II, Page 516
Only my experience can be good or evil, but I know that the superior will is based upon a foundation which transcends human imagination. Carl Jung, Letters Vol. II, Pages 525-526