1. Great Quotations From Carl Jung Biographies

85 / 100

Quotations from Carl Jung Biographies

#C.G. Jung by E.A. Bennet #Jung: His Life and His Work by Barbara Hannah, #Memories Dreams Reflections by Aniela Jaffe, #Jung: A Biography by Gerhard Wehr, #Jung and the Story of our Time by Laurens Van Der Post, #The Life and Work of C.G. Jung by Aniela Jaffe, #C.G. Jung: His Myth in Our Time by Marie-Louise Von Franz.

Carl Jung: “Meetings with Jung” by E.A. Bennet

C.G. Jung by E.A. Bennet

He [Jung] listened daily to the B.B.C. and knew that England was the only hope, and that they would never give in. ~E.A. Bennet, Meetings with Jung, Page 24.

During this visit to London [in 1935], Jung had occasion to look up some references, and he went to the Reading Room of the British Museum. He was asked if he had a reader’s ticket. ‘No’, he replied, ‘I’m afraid I haven’t. I did not know that was required’. ‘Who are you?’ he was asked. ‘What is your name?’ ‘I am a Swiss doctor on a visit to London. My name is Jung – Dr. Jung.’ ‘Not Freud, Jung, and Adler?’ exclaimed the assistant. ‘Oh no’, he replied. ‘Only Jung!’ ~E.A. Bennet, Meetings with Jung, Page 6

Synchronous events are widely accepted in Chinese philosophy and are the basis of astrology. ~Carl Jung, Conversations with C.G. Jung, Page 51.

He [Jung] said that until 1935 it had seemed possible, in Germany and Italy, that some good could come from Nazism. Germany was transformed; instead of roads crowded with people without work, all was changed and peaceful. Then he saw other things and knew it was evil. ~E.A. Bennet, Meetings with Jung, Page 25.

At breakfast he [Jung] spoke of astrology (one of his daughters is interested in it), and of a German book in which he is criticised for giving support to horoscopes. ~E.A. Bennet, Meetings with Jung, Page 91

This man also asked C.G. if he believed in astrology because he had mentioned it; but, said C.G., it is not necessary to ‘believe’ in such concepts – he simply observes that they are sometimes relevant. ~E.A. Bennet, Meetings with Jung, Page 102

And now we are coming to the end of the Pisces era, as was foretold nearly two thousand years ago by the Arabian astrologer Albumasar. The pre-Christian time was Aries. ~Carl Jung, Meetings with Jung, Page 302

He [Jung] became so outspoken in his criticisms of Germany that Mrs. Jung was afraid he would get into trouble, with so much German influence in Zürich. ~E.A. Bennet, Meetings with Jung, Page 25

Referring to the rumours of his so-called Nazi sympathies, C.G. told me that his name was on the blacklist in Germany because of his views, and that he would certainly have been shot at once had he fallen into Nazi hands. ~E.A. Bennet, Meetings with Jung, Page 26

Then he woke and was glad, for he knew that Germany would be beaten by Russia. This, he said, was a collective dream, and very important. ~E.A. Bennet, Meetings with Jung, Page 27

No, the Virgin was the archetypal figure of the soul of man, the anima, and it is only in the soul of man that God can be born, where else could it be? ~Carl Jung, Meetings with Jung, Page 32

He [Jung] dislikes crowds and dislikes majorities, so at Yale he asked for a small hall in which to lecture. ~E.A. Bennet, Meetings with Jung, Page 32

He [Jung] went on to speak of obsessional people as always fearing death; they want to remain adolescent and never grow up. ~E.A. Bennet, Meetings with Jung, Page 44

Freud was kind to people and gave them his interest, that was what cured and that is what always cures – the human contact. ~Carl Jung, Meetings with Jung, Page 48

He [Jung] spoke of unmindful coincidences, that is, coincidences which could not have been anticipated. He gave an example of a dream he had recently of Churchill, and next day he read that Churchill had just passed through Switzerland. ~E.A. Bennet, Meetings with Jung, Page 49

He [Jung] alluded by way of illustration to the decay of radium, that after about 1400 years the granule of radium had gone. It diminishes at a certain rate; space, time and causation do not account for this. ~E.A. Bennet, Meetings with Jung, Page 50

The shadow can represent the whole of the unconscious – that is both personal and archetypal contents – or just the personal material, which was in the background and not recognised, not wanted. ~E.A. Bennet, Meetings with Jung, Page 55

He [Jung] said he had learned never to start an interview beyond a few pleasantries – ‘How are you?’ – but to wait for the patient, because the instincts, the archetypes, lie in between and we don’t know what may be there. ~E.A. Bennet, Meeting with Jung, Page 55

But the spiritual power of the Church has fallen, and Communism is the opposite: it has arisen as the glorification of the materia. ~Carl Jung, Meetings with Jung, Page 57

I asked C.G. about the Christmas tree; he said it was a great symbol because it was the life growing in winter, the winter solstice, and that is what Christ is, the light in the darkness. ~E.A. Bennet, Meetings with Jung, Page 59

He [Jung] had on the table the little oil lamp he used when he wrote about the association tests, and always used here – a very soft light. He would not have electric light installed, or the telephone. ~E.A. Bennet, Meetings with Jung, Page 60

He [Jung] values the things he has to do here, the necessary things, little jobs; they are not a waste of time. We get emptied by too much work and these trivial things restore us. ~E.A. Bennet, Meetings with Jung, Page 61

It is better to live and be someone and not get absorbed in activity all the time. ~Carl Jung, Meetings with Jung, Page 61

He [Jung] said this work with the physicist on synchronicity was the last of such writing he would do; it required tremendous concentration and took too much out of him. ~E.A. Bennet, Meetings with Jung, Page 62

He [Jung] told me his wife had started to learn Latin, and also some natural science, after her fifth child went to school. Now she can read all the mediaeval Latin texts. ~E.A. Bennet, Meetings with Jung, Page 62

It was ridiculous for Freud to say there was only one kind of energy, we don’t know what energy is. ~Carl Jung, Meetings with Jung, Page 63

Speaking of intuitive people, he [Jung] said it was important for them to get down to some task and make it real, ‘Otherwise they are like someone looking at that mountain over there through a telescope, and the next thing is they feel they have been there. But they haven’t, they must do the work.’ ~E.A. Bennet, Meetings with Jung, Page 73

He [Jung] mentioned that in free association tests breathing was restricted when a complex was touched and that this could be related to TB. ~E.A. Bennet, Meetings with Jung, Page 74

He [Jung] doesn’t believe in using a couch but looks on patients as healthy people interfered with by their neurosis. ~E.A. Bennet, Meetings with Jung, Page 74

He [Jung] spoke of communists as people without ideals, with whom you could never make a treaty; the peace talks were all nonsense, to wear out the Americans. ~E.A. Bennet, Meetings with Jung, Page 77

He [Jung] said it was always like this with his dreams; he would dream of what he would write – like the mediaeval house dream and the notion of the collective unconscious. ~E.A. Bennet, Meetings with Jung, Page 83

It’s no help just to search for causes and then blame the parents. Why not have the parents as the patients? ~Carl Jung, Meetings with Jung, Page 88

At times C.G. has had to re-create a neurosis in order to get vitality into the treatment – for instance when a patient is just flat and deflated. ~E.A. Bennet, Meetings with Jung, Page 89

Jealousy always means that we see someone else doing what we should have done but for our incapacity or laziness; it is easier to criticize other people. ~Carl Jung, Meetings with Jung, Page 99

He [Jung] added that he never has had good reviews; but, like Schopenhauer, ‘People read me, and people will read me. ~E.A. Bennet, Meetings with Jung, Page 101

The average is a statistical truth, and this is a concept; but it implies that there must be exceptions, and there are exceptions to the general rule of space, time and causality. ~Carl Jung, Meetings with Jung, Page 101

Later we talked again, and C.G. said how interesting it would be if someone were to study the dreams people had under anesthetics; he mentioned one or two examples. ~E.A. Bennet, Meetings with Jung, Page 157

Also he [Jung] spoke of his great interest on reading that a neuro-surgeon, concerned with epilepsy, had stimulated the corpora quadrigemina and the patient had had a vision of a mandala, a square containing a circle. This vision could be reproduced – and was reproduced – by the stimulation. ~E.A. Bennet, Meetings with Jung, Page 157

He [Jung] said he had for a long time thought that the brain stem was important in our thinking life and how interested he was that the corpora quadrigemina, the four bodies, was the area, for it confirmed his idea of the importance of the square and the circle as symbols. ~E.A. Bennet, Meetings with Jung, Page 157

In the evening after dinner, we somehow got onto the subject of numbers which, C.G. said, had a life of their own. ~E.A. Bennet, Meetings with Jung, Page 158

C.G. spoke also of participation mystique – that everything is known. ~E.A. Bennet, Meetings with Jung, Page 162

He [Jung] said that even at school he had always been suspected of being a fraud – as when the teacher refused to believe he had written his essay; there was so much in it the teacher had never heard of that he concluded C.G. had got someone else to write it for him. ~E.A. Bennet, Meetings with Jung, Page 146

He [Jung] struggled with himself about telling her [Emma] but he did so; she was quite undisturbed, and in a way relieved for ever since her operation she had been preparing for death. ~E.A. Bennet, Meetings with Jung, Page 147

He [Jung] mentioned the witch doctor at Bollingen, whose house on the hill we had seen from the boat yesterday. ~E.A. Bennet, Meetings with Jung, Page 134

The witch doctor has a very ancient book which was given to him by a monk of Einsiedeln who liked him when he was a boy. It is a reprint of an older volume and contains the so-called sixth and seventh books of Moses. ~E.A. Bennet, Meetings with Jung, Page134

With it, in the same chamois leather bag, he [Jung] had a little jade Chinese wishing wheel (it looked eighteenth century and was celadon jade with a movable centre). ~E.A. Bennet, Meetings with Jung, Page 136

Then some left, and C.G. went out and returned with a selection of gramophone records; they were all of Negro spirituals. ~E.A. Bennet, Meetings with Jung, Page 139

The painting of this ceiling was C.G.’s idea; his coat of arms, or the separate parts of it, fill a long panel at one end and at the other end is that of Mrs. Jung. ~E.A. Bennet, Meetings with Jung, Page 182

I asked of his first impressions of the anima and he [Jung] said it came in his dream of the white dove when the little girl stood beside him; she was like his eldest daughter. ~E.A. Bennet, Meetings with Jung, Page 189

The extraverted person cannot value anything from the inside, hence the superficiality of much academic psychology – psychological tests for example, or the physical explanations of mental experiences. ~Carl Jung, Meetings with Jung, Page 194

There is no understanding of the fact that the mind itself has its causality; something from the inner life exerts its influence – ideas just arrive in the mind, or symptoms appear. ~Carl Jung, Meetings with Jung, Page 195

Then when C.G. was in India, he was invited to Mysore State where this man was the guru to the ruler; he was treated very well, stayed in the ruler’s guest-house, and was taken for drives in an ancient but comfortable motor car. ~E.A. Bennet, Meetings with Jung, Page 199

He [Jung] mentioned also the archetypes as the representation of the instincts, that is, the instincts can be expressed in many ways – there are hundreds of possibilities. But one form is selected because it corresponds to the instinct – it is an image of it. ~E.A. Bennet, Meetings with Jung, Page 200.

But the delusion itself is something; one cannot deny its reality because it is unusual. ~Carl Jung, Meetings with Jung, Page 201

This is the puer aeternus and you need it, especially in old age for it keeps people healthy. ~Carl Jung, Meetings with Jung, Page 217

You can’t change people to fit a theory. ~Carl Jung, Meetings with Jung, Page 217

After dinner we sat on the verandah, C.G. behind the little table wearing, as usual, a blue apron, and on the table lay the stone he was carving of the family lineage on the male side. ~E.A. Bennet, Meetings with Jung, Page 219

He [Jung] was particularly interested to see how they [Harvard] had translated the word ‘unconscious’ into Latin, and it was mens vacua, the unknown or unexplored mind. ~E.A. Bennet, Meetings with Jung, Page 220

At the same time he [Jung] showed me a small tumbler of slightly tinted (red or pink) glass, and the rim at the top was sharp all round. He said that at the moment his wife’s mother died the upper part of the glass had broken off. ~E.A. Bennet, Meeting with Jung, Page 221

Janet never knew his patients; he was the opposite of Freud who could never see beyond his patients but saw them only through his own theory. ~Carl Jung, Meetings with Jung, Page 222

He [Jung] went on to speak of the natives in Africa – they had a natural psychology. ~E.A. Bennet, Meetings with Jung, Page 236

Unless there is a personal religious experience – realizing from the inside what it means – nothing happens. ~Carl Jung, Meetings with Jung, Page 238

He [Jung] likes to be quiet in the evenings and let his mind unbend, uncoil. ~E.A. Bennet, Meetings with Jung, Page 274.

His [Jung] father was Lutheran, but of the Basel Reformed Church. ~E.A. Bennet, Meetings with Jung, Page 275

C.G. took me to see his carving of Attis at the end of the path near the boat house. ~E.A. Bennet, Meetings with Jung, Page 278.

He [Jung] spoke of the story of Attis as one of the most beautiful in antiquity and classed it with that of Apollo and Demeter. ~E.A. Bennet, Meetings with Jung, Page 278.

On the wall of the Tower he [Jung] had made a new carving of a woman kneeling; he said she was the mother of Attis. ~E.A. Bennet, Meetings with Jung, Page 278

He [Jung] never finds it irksome to be alone. ~E.A. Bennet, Meetings with Jung, Page 279

C.G. told me to read Dr. Zhivago, a novel by the Russian, Pasternak; it was a wonderful picture of the anima. ~E.A. Bennet, Meetings with Jung, Page 281

There was quite a crowd there and Barker, the professor of English from Cambridge, said, ‘Now Jung, you must know the famous passage in Faust about the setting sun!’ And Jung did know it and recited it. ~E.A. Bennet, Meetings with Jung, Page 284

‘But’ C.G. went on to tell us, ‘here was a living myth, for the mountain lit by the sun is said to be the wife of Vishnu; and the myth gives the story and the experience meaning. That is what myths are. ~E.A. Bennet, Meetings with Jung, Page 284

Speaking of dreams he said we must always ask ‘Whose dream?’ ~E.A. Bennet, Meetings with Jung, Page 289

He [Jung] spoke of Aquarius and the significance of Khrushchev’s visit to America. ~E.A. Bennet, Meetings with Jung, Page 295

The wedding cake is a mandala and the bride and bridegroom are the royal wedding couple, the King and Queen, for that evening, and they preside over the gathering. That is symbolism; it belongs to life. ~Carl Jung, Meetings with Jung, Page 297

“Omnis festinatio a parte diaboli est”,’ he quoted in Latin – ‘all haste comes from the devil’. It is an old alchemical saying. ~E.A. Bennet, Meetings with Jung, Page 297

Typology is a description of specific manifestations of energy. ~Carl Jung, Meetings with Jung, Page 299

St. Paul’s teacher, Gamaliel, was a noted Cabbalist. ~Carl Jung, Meetings with Jung, Page 301

This was the spread of knowledge laterally as well as vertically (that is spiritually), and he [Jung] said he had mentioned this in Aion, and that Pisces – he pronounced it with a hard ‘c’, Piskes – was like this: the sign was a perpendicular and a horizontal fish, they went in opposite directions. ~E.A. Bennet, Meetings with Jung, Page 302

The snake is endless time. [As depicted in images of Mithras] ~Carl Jung, Meetings with Jung, Page 303

So far as mythology goes the interesting thing is that the myths are repeated, that is a fact and a very important one. ~Carl Jung, Meetings with Jung, Page 304

We can have ideas about God; but whether they are ‘true’ or not, or whether they are ‘absolute’, cannot be answered. ~Carl Jung, Meetings with Jung, Page 305.

In his [Jung] father’s room in this house were many zoological specimens in glass vessels; C.G. had earlier a special interest in zoology. ~E.A. Bennet, Meetings with Jung, Page 307

In his [Jung] mother’s room were cages, like bird cages, only they were houses, and they were for the ghosts (that is, the flitting ideas in the mind) to lodge in. ~E.A. Bennet, Meetings with Jung, Page 307

C.G. spoke of Ernest Jones and some of the inaccuracies in his biography of Freud. He said Jones had always been simply a follower of Freud; he had not added any original ideas. ~E.A. Bennet, Meetings with Jung, Page 296

When Jones was writing his book on Freud he never asked him (C.G.) anything about the early years when he and Freud were working together. ~E.A. Bennet, Meetings with Jung, Page 296

I asked him [Jung] again about the carving of the face of Mercury on the stone at the side of the Tower. He said, ‘I got terribly stuck when I was working on synchronicity, in the part about statistics. Then I saw that face in the stone and put my papers away and got my tools and carved it. It was the impish Mercury. ~E.A. Bennet, Meetings with Jung, Page 298

He [Jung] went on, ‘The alchemists knew this hindering thing and Mercury was often mentioned by them as the jester.’ ~E.A. Bennet, Meetings with Jung, Page 298

His] Jung’s] study of alchemy had been foreshadowed in his dreams, and his work had always developed in this way – out of his own experiences and dreams. ~E.A. Bennet, Meetings with Jung, Page 84

We looked at some of the many stone carvings he has done; a small one was of a snake which had swallowed a perch and died. ~E.A. Bennet, Meetings with Jung, Page 183

A beautiful stone in the classical style was a memorial to Mrs. Jung; this, he [Jung] said, was to be put up on the wall by the loggia. ~E.A. Bennet, Meetings with Jung, Page 183

But the detective stories were a rest, chiefly because they had no bearing on his [Jung’s]professional work; and he could sleep after reading them because they were not true. ~E.A. Bennet, Meetings with Jung, Page 187

I asked of his [Jung’s] first impressions of the anima and he said it came in his dream of the white dove when the little girl stood beside him; she was like his eldest daughter. ~E.A. Bennet, Meetings with Jung, Page 189

It is important to be alone and unhurried sometimes, for then we are close to Nature (as he was on the night of this dream); then we can hear the voice of Nature speaking to us. ~E.A. Bennet, Meetings with Jung, Page 203

He was particularly interested to see how they had translated the word ‘unconscious’ into Latin, and it was mens vacua, the unknown or unexplored mind. ~E.A. Bennet, Meetings with Jung, Page 220

He [Jung] had been described as the explorer of the unconscious, and he thought this phrase particularly apt. ~E.A. Bennet, Meetings with Jung, Page 220

He [Jung] always treated Freud with respect and called him Professor. ~E.A. Bennet, Meetings with Jung, Pages 69-75.

He [Jung] mentioned that in free association tests breathing was restricted when a complex was touched and that this could be related to TB. ~E.A. Bennet, Meetings with Jung, Page 74

Carl Jung: “Jung: His Life and Work” by Barbara Hannah

Jung: His Life and His Work by Barbara Hannah

You see, he [Carl Jung] never took anything from me to give to Toni [Wolff] but the more he gave her the more he seemed able to give me. ~Emma Jung, Jung: His Life and His Work by Barbara Hannah, Page 119.

He was, at all events, much struck and interested when Marie-Louise von Franz called his attention to this classical [Penelope] example as a parallel to active imagination. ~Carl Jung, Jung: His Life and His Work by Barbara Hannah, Page 85.

At all events, he [Jung] told me more than once that the first parallels he found to his own experience were in the Gnostic texts, that is, those reported in the Elenchos of Hippolytus. ~Barbara Hannah, Jung: His Life and His Work by Barbara Hannah, Page 84,

He [Jung] explained that the principle of Logos does not produce logical or intellectual thinking, for Logos is an experience, a revelation. ~Barbara Hannah, Jung: His Life and His Work, Page 105

He [Jung] gave up a burning wish to learn Chinese only when his studies in alchemy convinced him that he could never find the time to learn that most difficult of all languages. ~Barbara Hannah, Jung: His Life and His Word, Page 173

By 1937 he [Jung] had somehow found time to read a great deal “about Indian philosophy and religious history,” and he “was deeply convinced of the value of Oriental wisdom.” ~Barbara Hannah, Jung: His Life and His Word, Page 173

I do not know if Jung cast an I Ching for this journey, as he had before going to Africa, but I certainly got the impression, when I saw him for the last time before he departed, that he was reckoning with the possibility that he might not return. ~Barbara Hannah, Jung: His Life and His Word, Page 174

Jung was sixty-two at this time and already considerably detached from life, although at the same time he still gave himself to it completely. ~Barbara Hannah, Jung: His Life and His Word, Page 174

“India affected me like a dream, for I was and remained in search of myself, of the truth peculiar to myself.” ~Carl Jung, Jung: His Life and His Word, Page 174

He [Jung] even called the journey to Indian an intermezzo in that study, and he took with him a large volume, the first of the Theatrum Chemicum, and read it from beginning to end before he returned. ~Barbara Hannah, Jung: His Life and His Word, Page 174

Readers familiar with the Mysterium Coniunctionis will remember that Jung quoted Dorn at considerable length in the last chapter, “The Conjunction,” because Dorn had seen deeper and knew more of alchemy’s subjective side than any of the other alchemists. ~Barbara Hannah, Jung: His Life and His Word, Page 174

“India gave me my first experience of an alien, highly differentiated culture.” ~Carl Jung, Jung: His Life and His Word, Page 174

“I could not digest India, and that is why I had to be so ill in Calcutta.” ~Carl Jung, Jung: His Life and His Word, Page 174

He [Jung] had been enormously struck in India by the skillful behavior of the Indian woman and by the fact that she really lived by her Eros principle, and thereby giving the men in her environment the opportunity to live their principle, supported on the feeling side by every woman they met, instead of—as is all too general in Europe—being douched with cold water from breakfast time on. ~Barbara Hannah, Jung: His Life and His Word, Page 175

I realized painfully at the time, however, that it is unfortunately a fact that Western woman is going through a stage in which it is very difficult for her to live by her own principle, Eros. ~Barbara Hannah, Jung: His Life and His Word, Page 176

Masculinity means knowing what one wants and doing what is necessary to achieve it. Once this lesson has been learned it is so obvious that it can never again be forgotten without tremendous psychic loss. ~Carl Jung, Jung: His Life and His Word, Page 176

“When she still wears her national Tracht (costume), European woman dresses very meaningfully, if never quite so successfully as her Indian sister. But now that she has opened the door to greater consciousness, she can never shut it again “without tremendous psychic loss.” ~Barbara Hannah, Jung: His Life and His Word, Page 176

One fact indeed rose from the very deepest levels of all: [He] grasped the life of Buddha as the reality of the Self which had broken through and laid claim to a personal life. [Jung had already realized much the same in regard to Christ.] ~Barbara Hannah, Jung: His Life and His Word, Page 176

Evil has become a determinant reality. It can no longer be dismissed from the world by a circumlocution. We must learn how to handle it, since it is here to stay. How we can live with it without terrible consequences cannot for the present be conceived. ~Carl Jung, Jung: His Life and His Word, Page 178

Even before Jung went to India he had been very much impressed by the way the Indian has integrated this problem of evil into his spiritual life. ~Barbara Hannah, Jung: His Life and His Word, Page 178

Real life was always the most important thing of all to Jung, for he recognized it as the unique opportunity for the eternal Self to “enter three-dimensional existence.” ~Barbara Hannah, Jung: His Life and His Word, Page 179

Although the Indian sees the outline of the opposites far less clearly than we do, he undoubtedly lays far more emphasis on their union and for that reason has taken sexuality into his religion in a way completely unknown in the West. ~Barbara Hannah, Jung: His Life and His Word, Page 179

The Indian realizes fully that sexuality is not just a personal matter between man and woman but is also the meaningful symbol for the reconciliation of all the opposites that remain tom apart so disastrously in the West. ~Barbara Hannah, Jung: His Life and His Word, Page 179

Jung very often referred to the “Black Pagoda of Konarak,” to the obscene sculptures, and to the amazing remarks made to him by the pandit who was with him. These obscenities were there “as a means to achieve spiritualization.” ~Barbara Hannah, Jung: His Life and His Word, Page 179

It seems to me, however, that the main difference is that, in the West, we regard sexuality almost purely biologically, as a means of propagating the species and to further personal relationships between man and woman, whereas, in the East, it is (or was) regarded as belonging to the gods, a matter for them alone. ~Barbara Hannah, Jung: His Life and His Word, Page 179

Jung always said that the more primitive a people were, the less important sexuality was to them; it is no problem to them because it is not repressed as with us. Food, Jung used to say, is far more problematic to the primitive because it represents much more uncertainty. ~Barbara Hannah, Jung: His Life and His Word, Page 180

He [Jung] said that the dream was asking him: “What are you doing in India? Rather seek for yourself and your fellows the healing vessel, the servator mundi, which you urgently need. For your state is perilous: you are all in imminent danger of destroying all that centuries have built up.” ~Barbara Hannah, Jung: His Life and His Word, Page 180

But looking at the buildings which had sprung up like mushrooms all around his garden, he once said to me sadly: “When I look at all that, I feel I have outlived my age.” ~Barbara Hannah, Jung: His Life and His Work, Page 28

As long as he was still of the required age, Jung was very enthusiastic about his military service. ~Barbara Hannah, Jung: His Life and His Work, Page 31

And, though he was as a rule not musical, if someone began to sing an old military song, he would join in with the enthusiasm of a boy. ~Barbara Hannah, Jung: His Life and His Work, Page 31

Jung often used to say that it is the fate of neutrals to be abused by both sides. ~Barbara Hannah, Jung: His Life and His Work, Page 37

The dream at the end of Jung’s school days taught him that he must leave his No. 2 personality behind and go out into the world exclusively in his No. 1 personality. ~Barbara Hannah; Jung: His Life and His Work, Page 306

He could never deny the existence of his No. 2 personality nor of the latter’s eternal world, but during the whole of his time at Basel University and during the nine years at Burghölzli he gave his full attention to No. 1 and its world: the outer. ~Barbara Hannah; Jung: Life and His Work, Page 306

Some dreams of his German patients, as early as 1918, had indeed drawn his attention to the situation in Germany, but he did not know with any certainty where trouble would first break out. ~Barbara Hannah, Jung: His Life and His Work, Page 151

Yet from the beginning of my time in Switzerland, he [Jung] frequently mentioned that he was especially uneasy about Germany, because Christianity had been forced by the sword upon the Germans and therefore their Christian veneer was thinner, their pagan roots much nearer the surface, than elsewhere. ~Barbara Hannah, Jung: His Life and His Work, Page 151

In the early thirties his [Jung] uneasiness was greatly increased by the dreams of his German patients, some of which were very ominous indeed. ~Barbara Hannah, Jung: His Life and His Work, Page 151

For some years before Hitler and his party seized power, Jung had kept an anxious eye on Germany, wondering what form a pagan revival was likely to take. ~Barbara Hannah, Jung: His Life and His Work, Page 151

My best thanks are due to the late Esther Harding for suggesting that I should write this book. ~Barbara Hannah, Jung: His Life and His Work, Page 151

I asked Jung before I set out whether he thought I could risk the drive, in view of the state of Germany then, and after careful consideration he replied: “Yes, risk it! Mind you, I don’t know what will happen, but it will be an interesting experience.” ~Barbara Hannah, Jung: His Life and His Work, Page 151

Jung himself, with Emma, Toni, and a few others, went by train, and we all met at the Harnackhaus in Dahlem. ~Barbara Hannah, Jung: His Life and His Work, Page 151

He [Heinrich Zimmer] was a charming person, lively, interested in everything, particularly his own subject, but with curiously childlike hands which made Jung anxious about him from the beginning, with only too much reason as it turned out. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Zimmer held the audience spellbound, a feat, since he was little known at that time and the large audience, which had collected from all over Germany and abroad, had come primarily to hear Jung and were disappointed that he was not lecturing that first Sunday evening. ~Barbara Hannah, Jung: His Life and His Work, Page 152

But Zimmer had not only an excellent knowledge and grasp of his subject but also a very creative mind and an extremely lively delivery; in short, he was one of the best lecturers I have ever heard. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Curiously enough, although he [Zimmer] had an unrivaled knowledge of Sanskrit and of the old Indian texts, he had never been to India, a gap that was to have been filled in the autumn of 1939 when he planned to go there, probably with Peter Baynes, but was—alas, for always—prevented by the outbreak of war. ~Barbara Hannah, Jung: His Life and His Work, Page 152

I could make lttle or no contact with anyone at the seminar and even had difficulty in speaking to the people from Zürich whom I knew so well. One morning—it was about the middle of the week—Jung stopped me on the stairs and said: “Take care, you are getting dangerously out of yourself.” ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] had been persuaded by a German doctor that one of the high officials of the new government felt very uncertain of the course of events and was most anxious to consult him, so, though unwillingly, Jung had consented to go to see him. ~Barbara Hannah, Jung: His Life and His Work, Page 152

But [Jung] the moment he got into the room he realized he had been misled, that the official had also been told that Jung wanted to see him! Jung was angry at such a foolish, time-wasting deception, and left as soon as possible, but with added apprehension concerning the future of Germany in such hands. ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] never spoke to any of the other leading Nazis, but he felt hopeless from the beginning about the colleagues of such a windbag as he had seen. ~Barbara Hannah, Jung: His Life and His Work, Page 152

He [Jung] spoke again at greater length of the panic that was gripping the German people and of his fear that nothing could stop a disaster. ~Barbara Hannah, Jung: His Life and His Work, Page 152

Jung had been afraid for some years that the thin Christian veneer in Germany was likely to crack. ~Barbara Hannah, Jung: His Life and His Work, Page 152

It may be remembered that much later, some years after the Second World War, when Jung was asked if he thought there would be an atomic war, he replied that he thought it depended on “how many people could stand the tension of the opposites in themselves.” ~Barbara Hannah, Jung: His Life and His Work, Page 153

He [Jung] had already learned painfully in Africa how necessary it was for the individual to realize the outer collective tension fully, and he had known before—at least since his “confrontation with the unconscious” or even much earlier—that one must first learn to stand that tension in oneself. ~Barbara Hannah, Jung: His Life and His Work, Page 153

To anyone who, like myself, was with Jung in Berlin in July 1933, and who saw and heard him frequently during the next twenty-eight years, the libel that Jung was a Nazi is so absurd and so entirely without foundation that it goes against the grain to take it seriously enough to contradict it. ~Barbara Hannah, Jung: His Life and His Work, Page 154

Jung says, for example, of the “isms” (and from the start he always said Nazism and Bolshevism, as it was called then, were two names for the same thing. ~Barbara Hannah, Jung: His Life and His Work, Page 154

To return to Berlin in 1933: Jung’s seminar was taken down at the time in an unusually good stenogram and multigraphed for the use of the class in almost verbatim form. ~Barbara Hannah, Jung: His Life and His Work, Page 155

Jung had no sympathy whatever with Theosophy—for he always felt it speculated in the air, with no empirical foundation—so I do not know how Frau Fröbe originally persuaded him to lecture at Ascona. ~Barbara Hannah, Jung: His Life and His Work, Page 155

Jung lectured extemporaneously that year on the “Empirical Basis of the Individuation Process.” It is due to the merit of Toni Wolff that the lecture was preserved in the 1933 Eranos Jahrbuch, since she was able to contribute a written version. ~Barbara Hannah, Jung: His Life and His Work, Page 156

The cooking at the Monte Verità itself in those days was often a trial to Jung; being such a cordon bleu himself, he hated to see good food (it was all of the best quality) indifferently cooked. ~Barbara Hannah, Jung: His Life and His Work, Page 156

It was also in 1933 that Jung began to lecture again at the Eidgenössische Technische Hochschule in Zürich, for the first time since 1913; this time the lectures continued, almost without interruption, until 1941. ~Barbara Hannah, Jung: His Life and His Work, Page 156

Thank God I’m Jung and not a Jungian. ~Carl Jung, Jung: A Biography (Hannah), Page 78.

To Jung’s great disgust, therefore, he had to give his lectures in the Auditorium Maximum, which holds 435 people and was always practically full. As mentioned before, Jung hated large groups except occasionally for single lectures, and he found his mammoth audience every week exceedingly tiring. ~Barbara Hannah, Jung: His Life and His Work, Page 156

At that time—in fact, during most of the thirty-two years I saw Jung—I used to write down afterward all I could remember of my analytical hours, seminars, and especially interesting conversations. ~Barbara Hannah, Jung: His Life and His Work, Page 158

As I had driven a great deal longer than Toni or either of the Jungs, I found myself their chauffeur in the dark or on the most difficult roads, and thus began to drive Jung about, an activity that was to increase (particularly after he gave up driving himself) right up to one month before his death, and to which I owe a great many of our most interesting conversations. ~Barbara Hannah, Jung: His Life and His Work, Page 164

In 1928, although he [Jung] was fascinated by The Secret of the Golden Flower, he did not realize that it was an alchemistic text. ~Barbara Hannah, Jung: His Life and His Work, Page 165

Marie-Louise von Franz had a strikingly alchemistic dream around Christmas, 1933, and by the spring she had plucked up her courage to ask Jung for an appointment in order to understand it. ~Barbara Hannah, Jung: His Life and Work, Page 165

He [Jung] told her [Von Franz] that he had definitely made up his mind to study alchemy and that she could have the analysis she longed for but could not afford if she would pay him by looking up some of the Greek and Latin texts which he needed to understand the confused web of alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 165

He [Jung] told her [Von Franz] that his Latin, and particularly his Greek, were rusty from lack of use, and that to look through all the necessary Greek and Latin texts would take too much of his time. ~Barbara Hannah, Jung: His Life and His Work, Page 165

Jung told her [Von Franz] that when she was at Bollingen the summer before, he had already had a curious irrational feeling that she had something to do with alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 165

According to Jaffe, in the spring of the year 1959 Jung, after a time of lengthy ill-health, took up Liber Novus again, to complete the last remaining unfinished image. ~Sonu Shamdasani, The Red Book, Page 221

Some time before the fatal change of German government took place, Jung had accepted an invitation from the C. G. Jung Gesellschaft (the Psychological Club of Berlin) to give a seminar in July 1933, at the Harnackhaus in Dahlem, near Berlin. ~Barbara Hannah, Jung: His Life and His Work, Page 151

Now, of course, every intelligent doctor present knew that Jung was putting this through for the sake of the German Jewish doctors, who could thus either form a group of their own or simply join the International Society as individual members. ~Barbara Hannah, Jung: His Life and His Work, Page 158

A collective attitude naturally presupposes this same collective psyche in others. But that means a ruthless disregard not only of individual differences but also of differences of a more general kind within the collective psyche itself, as for example differences of race. ~Carl Jung, Jung: His Life and His Work, Page 161

For my part, I do not belong to those savants who concern themselves exclusively with what is known already—an extremely useful activity, no doubt—but prefer to sniff around territories where nothing is yet known. ~Carl Jung, His and His Work, Page 162

Jung also took endless trouble later to help Jewish emigrants from Germany to settle in other countries. ~Barbara Hannah, Jung: His Life and His Work, Page 163

After the war when feeling ran so high and the worst thing that could be said of anyone was to accuse him of being a Nazi, the temptation proved too overpowering to those who wanted to discredit Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 163

He had also mentioned that he thought Nietzsche’s idea of the Superman was the direct forerunner of the German idea that they were the Herrenmenschen (the Master- or Supermen), so it is possible that the vote of the class was swayed by the hope that we would get more understanding of and insight into the strange events that were taking place so near us, just over the German border. ~Barbara Hannah, Jung: His Life and His Work, Page 163

As he was dying, Zarathustra said to him: “Thy soul will be dead even sooner than thy body.” This, Jung said, was the “prophetic word,” for—as is well known—Nietzsche’s soul was dead before his body. ~Carl Jung, Jung: His Life and His Work, Page 164

“His [Nietzsche] soul died in 1889, when his general paralysis began, but he lived on for eleven years more. His body lived, but his soul was dead. So the fate of that rope-dancer symbolizes Nietzsche himself.” ~Carl Jung, Jung: His Life and His Work, Page 164

Right through this long seminar Jung made it abundantly clear that Nietzsche had become insane because of his identification with the Superman. ~Barbara Hannah, Jung: His Life and His Work, Page 164

From the beginning, although he allowed his lectures to be printed in the Eranos Jahrbuch as he had delivered them, Jung reserved the right to go on working on his papers later, to extend them and, in their new form, to reprint them as he wished. ~Barbara Hannah, Jung: His Life and His Work, Page 164

In 1933 Toni Wolff had found her large Chrysler terribly unwieldly in the narrow Tessin Lanes, so in 1934 she suggested we should take only one car (hers as a rule, but sometimes it was mine) and drive in turns. ~Barbara Hannah, Jung: His Life and His Work, Page 164

I will leave the full description of Jung and alchemy to Dr. von Franz, for she was his collaborator in alchemy from 1934 until his last alchemical book, the Mysterium Coniunctionis, of which she wrote the third volume. ~Barbara Hannah, Jung: His Life and His Work, Page 165

Jung said in his Foreword [CW 14]: “For Parts I and II I am responsible, while my co-worker, Dr. Marie-Louise von Franz, is responsible for Part III. We have brought out the book jointly, because each author has participated in the work of the other.” ~Barbara Hannah, Jung: His Life and His Work, Page 165

Jung originally planned to publish all three volumes [CW 12,13,14] under both [with Von Franz] names. ~Barbara Hannah, Jung: His Life and His Work, Page 165

This is an anticipation indeed, for the foregoing happened just before Jung’s eightieth birthday, for which the first volume [CW 11] appeared, but I mention it here to show why I leave this theme almost entirely to Marie-Louise and to show how highly qualified she is to deal with it. ~Barbara Hannah, Jung: His Life and His Work, Page 166

It is true that Jung did talk to me quite a bit about it while he was doing his research on alchemy, but in a different connection, for I know little Latin and no Greek, so could be of no use whatever in this respect. It was of the “curious coincidence” between alchemy and analytical psychology that Jung spoke when he talked to me at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 166

One wonders how he [Jung] could possibly have found the time in these particularly full years—it was not until the autumn of 1936 that he drastically reduced his practice and discontinued the English seminar for the whole winter. ~Barbara Hannah, Jung: His Life and His Work, Page 166

He [Jung] was, however, so fascinated that I do not think he could have continued his analytical work and his lecturing had he not pursued this overwhelming interest in alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 166

Quite at sea at first as to what these queer old texts were really driving at, he [Jung] made an enormous card index of recurring phrases, with cross-references, the sort of work that would have employed most people for at least a year working at it full-time; he made it in the sparse, spare time left after eight- or nine-hours’ analytical work each day. ~Barbara Hannah, Jung: His Life and His Work, Page 166

During these years I went to Bollingen regularly, at least once every holiday, in order to do a pencil drawing of Jung (facing page 232) … (I must mention that at that time Jung was anxious for me to continue my profession as an artist, although he changed his mind later. ),,,The drawing was done only at Bollingen and he was always occupied with his own work while I drew. ~Barbara Hannah, Jung: His Life and His Work, Page 166

When it was finished (for his sixtieth birthday, in July 1935) he said that although he liked it [Hannah’s drawing of him]— “because it had something that none of the other portraits have”—it would never be popular, and I must be prepared for a great deal of negative criticism. ~Barbara Hannah, Jung: His Life and His Work, Page 167

I sometimes found it [drawing of Jung] difficult to proceed with it and at such times Jung took over and drew for a short time on it himself! In 1935 Jung attained the age of sixty. ~Barbara Hannah, Jung: His Life and His Work, Page 167

From his seventieth birthday on—every five years—this became impossible, and he was forced to be in Küsnacht and to attend large celebrations. ~Barbara Hannah, Jung: His Life and His Work, Page 167

The Swiss are very keen on such anniversaries and make much more of them than do the Anglo-Saxons. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Toni Wolff—assisted by Linda Fierz and Emil Medtner—brought out a Festschrift in quite a large volume for his [Jung] sixtieth birthday. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Since Jung had little or no curiosity about mundane matters, he had no idea that anything of the kind was in preparation and was genuinely astonished when a copy, beautifully bound in leather [From Wolff, Fierz, Medtner], was laid on his pillow the evening before his birthday. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Toni Wolff’s long contribution, with which the book opened, was in my opinion the best thing in it. Naturally, it was a great pleasure to Jung that she had made such an effort to do the creative work he was always so anxious for her to do, but which she was unfortunately usually too willing to neglect. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Although indeed she [Toni] did so only in order to save [Jung] him work in analysis, I think it was a mistake and that she might have remained with us much longer if she had developed her creative potential more. ~Barbara Hannah, Jung: His Life and His Work, Page 167

There was a single appearance [Eranos] that year by Robert Eisler (author of Orpheus, the Fisher), who was a most entertaining person and who told us several stories that really amused Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 167

Both Toni Wolff and I attended these [Eranos] lectures and worked afterward on the typescript, which was multigraphed at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 168

I had just bought a new car which had to be driven five hundred miles in order to have its first service before leaving England, so Jung used it freely while he was in London. ~Barbara Hannah, Jung: His Life and His Work, Page 169

He [Jung] felt we had not enough evidence to have a definite opinion concerning reincarnation, but he said then, “If I have lived before, I am sure I was at one time an Englishman.” ~Barbara Hannah, Jung: His Life and His Work, Page 169

I remember Toni Wolff once arranging an auction at the Psychological Club to raise money for some important project. All club members gave things of value to be auctioned, and Jung was persuaded to give an hour of his time. He then bid for it himself and did not give up until it was well over a hundred francs! ~Barbara Hannah, Jung: His Life and His Work, Page 169

Though Jung had a good attitude to money, he never threw it about, so his bidding convinced the members of the club of what a high value he set on his own time. ~Barbara Hannah, Jung: His Life and His Work, Page 169

He [Jung] had, it is true, given an earlier formation in three lectures at the Zürich Psychological Club in the late autumn of 1935, but it was still difficult for him to speak on the subject, since neither he nor Marie-Louise von Franz had yet had the time to go through anything like all the texts they had collected, and he still complained that he often felt lost in the impenetrable labyrinth of the alchemical texts. ~Barbara Hannah, Jung: His Life and His Work, Page 169

I remember particularly vividly how interested we all were in the lecture of a French professor, H. C. Puech, on the “Concept of Redemption in Manicheism.” ~Barbara Hannah, Jung: His Life and His Work, Page 170

During his summer holiday in 1936, Jung found a dead snake, with a dead fish sticking out of its mouth, a most curious parallel to his thoughts at the time. He was so much struck by this synchronistic event, that he carved the incident on the wall of the courtyard in Bollingen. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung’s idea was that the serpent represented the pagan spirit, which is emerging so strongly in our times, and that it is trying to eat the Christian spirit, represented by the fish. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Toward the end of August, Jung went to the United States again, this time accompanied by his wife. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Emma Jung had not had much (or any) desire to travel while her children were young, for she was an exceptionally devoted mother and always very anxious concerning her children’s welfare. ~Barbara Hannah, Jung: His Life and His Work, Page 170

But as they got older, Jung increasingly encouraged her [Emma] to develop a life of her own, for he knew better than anyone else how valuable undivided interest is to small children, and yet how this very devotion becomes destructive as soon as the children are old enough to form their own lives. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Therefore, much encouraged by her husband, Emma Jung learned both Latin and Greek, when her children were all in school, and she was thus very valuable to him in the scientific side of his work. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Now he [Jung] encouraged her [Emma] to enlarge her horizon still more and to go with him to America. I remember that she was rather in two minds about it herself, but eventually decided to go. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung always went to America, in fact, wherever he went overseas, by ship. ~Barbara Hannah, Jung: His Life and His Work, Page 170

Air travel was of course much less usual in those days than now, and although Jung once—I think it was in 1935 —flew back from England, he never liked the idea of flying, for he felt one got there too quickly, thus leaving pieces of one’s psyche behind! ~Barbara Hannah, Jung: His Life and His Work, Page 170

This lecture seems to have been especially appreciated, but Jung was rather taken aback when he found his hostess dissolved in tears after the lecture, sobbing: “It was so beautiful!” “Now what moved her?” Jung asked when he got home, “For I am sure she did not understand a word of it.” ~Barbara Hannah, Jung: His Life and His Work, Page 170

Jung was immensely impressed by the Maine coast and felt it to be still virgin country on which man had made little or no impression, living more in its past than in the present. ~Barbara Hannah, Jung: His Life and His Work, Page 171

He said to me: “Go there if ever you have a chance,” advice which I was able to follow only thirty years later, seven years after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 171

When he could, he [Jung] gladly and with the greatest enjoyment went sailing and exploring the [Main] coast. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Meanwhile Emma Jung, though she had enjoyed herself [Maine] enormously and found it all a different world, was getting increasingly breathless at the pace of American life and the amount of extraversion expected of her. ~Barbara Hannah, Jung: His Life and His Work, Page 171

He [Jung] also cut down his analytical hours to a minimum and at last had some time to find his way through the impenetrable jungle of alchemistic texts. ~Barbara Hannah, Jung: His Life and His Work, Page 171

An English-speaking publisher told Jung that he greatly preferred the papers which he wrote himself in English to any translation, for they were infinitely more alive, but naturally it took him rather longer than writing in German. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Jung was due to go to India toward the end of 1937, and this made his visit to America that year very much more hurried than the year before. ~Barbara Hannah, Jung: His Life and His Work, Page 171

The unconscious always seems to know such things in advance, however, and the speech, which he [Jung] gave at the farewell dinner on the evening the seminar closed, was singularly impressive, as if he knew he was speaking last words to many of his audience. ~Barbara Hannah, Jung: His Life and His Work, Page 171

As I have often heard him [Jung] remark on other occasions, he spoke that night of what difficult days we live in, for the archetypal images of the collective unconscious are no longer content to flow into the prevailing religion. ~Barbara Hannah, Jung: His Life and His Work, Page 171

They have come loose from their moorings, so to speak, and are troubling modern man with the restless state of the energy which has been contained in the Christian religion for the last two thousand years. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Some of this energy has gone into science, it is true, but that is too narrow and rational to satisfy anything like all of the floating archetypal images. ~Barbara Hannah, Jung: His Life and His Work, Page 171

Jung spoke for some time about Christ as a human being and showed what a difficult problem he was faced with. As an illegitimate child, he naturally had a life-long battle with the power devil. ~Barbara Hannah, Jung: His Life and His Work, Page 172

This is clear in the temptation in the wilderness, but he [Christ] had the most unusual sense of integrity to refuse all of Satan’s offers. Yet he did not quite escape them; his kingdom was not of this world, but it remained a kingdom all the same. ~Barbara Hannah citing Jung, Jung: His Life and His Work, Page 172

But all such convictions deserted him [Christ] on the cross, when he uttered the tragic words: “My God, my God, why hast Thou forsaken me?” That was Christ’s moment of utter failure, when he saw that the life he had led according to his best convictions and with such integrity had been largely based on illusion. ~Barbara Hannah, Jung: His Life and His Work, Page 172

On the cross he [Christ] was deserted by his mission, but he had lived his life with such devotion that, in spite of this, he won through to a resurrected body. ~Barbara Hannah, Jung: His Life and His Work, Page 172

That was Christ’s moment of utter failure, when he saw that the life he had led according to his best convictions and with such integrity had been largely Then Jung said to his audience—and this is what struck so many of them as last words—that we could only follow Christ’s example and live our lives as fully as possible, even if it is based on a mistake. ~Barbara Hannah, Jung: His Life and His Work, Page 172

We should go and make our mistakes, for there is no full life without error; no one has ever found the whole truth; but if we will only live with the same integrity and devotion as Christ, he hoped we would all, like Christ, win through to a resurrected body. ~Carl Jung, Jung: His Life and His Work, Pages 172

Jung reported in Memories that he could hardly have survived the first months after his wife’s death if he had not constantly worked at carving his stone tablets. ~Barbara Hannah, Jung: His Life and His Work, Page 235

There were three of these tablets [At Bollingen] and on them he carved the names of his paternal ancestors. ~Barbara Hannah, Jung: His Life and His Work, Page 235

This fact entirely refutes the theory that he believed as an outer fact, that his grandfather was the illegitimate son of Goethe, for in that case the Jung family line would have broken off with his grandfather and been replaced by Goethe’s family tree. ~Barbara Hannah, Jung: His Life and His Work, Page 235

It often seems as if there were an impersonal karma within a family, which is passed on from parents to children. It has always seemed to me that I had to answer questions which fate had posed to my forefathers, and which had not yet been answered, or as if I had to complete, or perhaps continue, things which previous ages had left unfinished. ~Barbara Hannah, Jung: His Life and His Work, Page 235

When he was younger, his [Jung] room was often so cold visitors needed a fur coat to keep from shivering. ~Barbara Hannah, Jung: His Life and His Work, Page 235

At this time, whenever Jung did not go for a drive on Saturday mornings, I used to join him for an hour or so in his garden room, while he worked on his stones. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Some of the best conversations I ever had with him took place while he [Jung] was engaged in carving stone or cutting wood. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Whenever he [Jung] needed to give his full mind to what he was doing, he would ask for silence, but on the whole the work seemed to free his mind, so that he thought particularly deeply and always seemed glad to talk of the thoughts with which he was occupied at the time. ~Barbara Hannah, Jung: His Life and His Work, Page 235

But in those last years, Marie-Louise and I (and probably others of his pupils) learned that it was not at all a good plan to speak to him of outer difficulties. ~Barbara Hannah, Jung: His Life and His Work, Page 235

Ruth [Bailey] had arrived from England within a week of Emma Jung’s death and had taken the household, and all the arrangements for Jung’s external well-being, into her capable hands. ~Barbara Hannah, Jung: His Life and His Work, Page 235

In those first months, she [Ruth Bailey] revealed herself as being able to leave him alone while giving him that complete security on the physical side which is one of the chief needs of old age. ~Barbara Hannah, Jung: His Life and His Work, Page 236

He [Jung] was quite willing to face the fact that it was in a way a merciful fate that had forced him to survive both Toni and Emma, because, as he proved in the five and a half years that elapsed before his own death, he was able to go on creatively with his life and his individuation process after losing them. I think it is doubtful whether either of them could have done this. ~Barbara Hannah, Jung: His Life and His Work, Page 236

I saw a good deal of Emma while Jung was in India and witnessed how terribly she missed him and how much she depended upon him. ~Barbara Hannah, Jung: His Life and His Work, Page 236

Toni, moreover, had openly declared, from the beginning of my friendship with her, that on no account did she want to survive Jung, but they were both [Emma & Toni] very courageous women, and would certainly have faced life without him, each to the best of her ability. ~Barbara Hannah, Jung: His Life and His Work, Page 236

Marianne Niehus, especially, looked after him [Jung] devotedly whenever Ruth had to go to England. ~Barbara Hannah, Jung: His Life and His Work, Page 236

It was a very hard winter, with intense cold coming late; since the sap was already up in the trees, this led to the loss of many of them. Jung lost one of the two box bushes by his front door, much of his bamboo, and the clematis which grew so luxuriantly in the courtyard at Bollingen. The temperature was far below freezing. The vine over the front door at the Tower produced a curious red sap which ran down over Jung’s crest. He felt this was a strange synchronicity, so soon after Emma’s death, as if the vine were weeping tears of blood. But before these were finished and put into their places, he carved a stone in memory of his wife, which was placed in front of the covered loggia at his Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 236

After my wife’s death in 1955, I felt an inner obligation to become what I myself am. To put it in the language of the Bollingen house, I suddenly realized that the small central section which crouched so low, so hidden, was myself! I could no longer hide myself behind the “maternal” and the “spiritual” towers. So, in that same year, I added an upper story to this section, which represents myself, or my ego-personality. Earlier, I would not have been able to do this, I would have regarded it as presumptuous self-emphasis. Now it signified an extension of consciousness achieved in old age. With that the building was complete. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Now Jung realized that there was something lacking in the psychic wholeness, himself or his ego personality, which now signified “an extension of ego consciousness achieved in old age.” ~Barbara Hannah, Jung: His Life and His Work, Page 237

There were secondary concrete advantages also: he usually did his [Jung] writing afterward in the new room, which could be well heated and which was very much more spacious and airy than the small study below it, where he had heretofore always worked when in the house since it was built in 1927. ~Barbara Hannah, Jung: His Life and His Work, Page 237

One feel too grateful to Ruth Bailey for her courage in this respect, for she was often there alone with him, when it would have been very difficult for her to get help should he have been ill. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Since he [Jung] always had said he would like to die at Bollingen, she was determined to make it possible for him to follow his own instinct and to do just what he liked in this respect, whether they were at Bollingen or Küsnacht. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Another way in which Ruth showed extraordinary courage was in letting him sail his [Jung] boat, often going out alone with him on the lake, leaving him to manage the boat. ~Barbara Hannah, Jung: His Life and His Work, Page 237

It was a great pleasure to him to be able to do this [Sailing], for it was one of the many things he had had to sacrifice after his illness in 1944, though he resumed several of these activities in old age. ~Barbara Hannah, Jung: His Life and His Work, Page 237

Ruth did all this [Sailing with Jung] so gallantly that, though I knew her well, I did not realize for a long time how afraid she had been sometimes in the depth of her own soul. ~Barbara Hannah, Jung: His Life and His Work, Page 237

The three tablets with the names of Jung’s ancestors and his descendants in the direct male line until his son’s sons had meanwhile been completed and erected in the covered loggia by the spring of 1957. ~Barbara Hannah, Jung: His Life and His Work, Page 238

The first tablet begins with the Delphic oracle, “Called or not called, God will be present,” that Jung also carved over his front door at Küsnacht and near the door of the original Tower in 1923. ~Barbara Hannah, Jung: His Life and His Work, Page 238

These tablets [Bollingen] represent innumerable hours of work over many months, for every word is carved in stone. But when they were in place, Jung felt the task was not yet completed. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] turned his attention to the ceiling [Bollingen], which he had decided to decorate with paintings of his own crest and those of his wife and his sons-in-law. ~Barbara Hannah, Jung: His Life and His Work, Page 238

Being able to help in such work [at Bollingen] was always the greatest pleasure to Marie-Louise, but she had always longed for some ground of her own, on which she could build the house of her dreams. ~Barbara Hannah, Jung: His Life and His Work, Page 238

Although very grateful to Linda Fierz for leaving us the Gastrecht of her house and mindful of the privilege of being so close to Jung’s Tower, this longing did not leave her. Then in the autumn of 1957, Jung’s son, Franz, told her of some ground for sale in Bollingen, which he thought would be suitable, on the hill about a mile from Jung’s Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] walked about it, then stood still, looking at the beautiful view, and said to Marie-Louise: “Go and buy it [Land at Bollingen] at once.” As we drove down the hill, he added: “But you must not build an ordinary house there, it must be a Tower.” ~Barbara Hannah, Jung: His Life and His Work, Page 238

Marie-Louise gave herself at once to designing her Tower, professionally supported by Franz Jung, who was its architect. ~Barbara Hannah, Jung: His Life and His Work, Page 238

But at first, as the whole enterprise would take the last penny she had, she thought she must wait a few years before building [Her Tower]. Jung would hear nothing of such procrastination and told her she would regret every moment she waited. ~Barbara Hannah, Jung: His Life and His Work, Page 238

At first Marie-Louise built her Tower as a hermitage. ~Barbara Hannah, Jung: His Life and His Work, Page 238

I also did not feel at all ready to give up staying at the Fierz house, which had one disadvantage, however: Jung refused to let me stay there alone (on account of possible breaking in) unless I could shoot. ~Barbara Hannah, Jung: His Life and His Work, Page 238

But as her [Von Franz] wish for solitude slowly decreased, and as I found I could get down to Jung’s Tower easily to help Ruth, we gradually stayed there more and more, especially since Jung was rarely at Bollingen during the last year of his life. ~Barbara Hannah, Jung: His Life and His Work, Page 238

He [Jung] told me once that being unable to go for long walks in the mountains was one of the greatest trials of his old age. ~Barbara Hannah, Jung: His Life and His Work, Page 238

The only restriction that his [Jung] health and age put on these expeditions was that they never spend the night, or even stop for lunch or supper, in a very high place. ~Barbara Hannah, Jung: His Life and His Work, Page 239

There was little that would tempt Jung away from his beloved Bollingen, but in his last years these drives often made him leave it, for as much as a week or even longer. ~Barbara Hannah, Jung: His Life and His Work, Page 239

His [Jung] companions on these drives were Ruth Bailey and of course Fowler McCormick Fowler and Ruth got on very well; indeed, although they met for the first time only in 1952, they rapidly became great friends. ~Barbara Hannah, Jung: His Life and His Work, Page 239

Ruth [Bailey] had never been analyzed and Jung once told me that this was very restful to him. “I do not have to worry about making her more conscious,” he once said, “as I always have before with everybody round me.” ~Barbara Hannah, Jung: His Life and His Work, Page 239

Fowler had some analysis and had made efforts to read all of Jung’s books, still Jung also felt under no obligation to make him more conscious, since he had not analyzed him himself for many years. ~Barbara Hannah, Jung: His Life and His Work, Page 239

As a boy he [Jung] had recognized “God’s world” most particularly in the mountains, a world behind which one feels the presence of the unus mundus. ~Barbara Hannah, Jung: His Life and His Work, Page 239

She [Ruth] did any nursing he [Jung] required without—and this was very important to him—ever fussing over him or curtailing his liberty. ~Barbara Hannah, Jung: His Life and His Work, Page 239

When Jung wrote the preface to the Mysterium Coniunctionis in October 1954, he began it by expressly stating that it was his last book. ~Barbara Hannah, Jung: His Life and His Work, Page 239

It came as the result of many questions concerning the future which had been asked him, especially by Carleton Smith, who drew it to the attention of the Atlantic Monthly Press. ~Barbara Hannah, Jung: His Life and His Work, Page 239

This was sometimes much increased by letters from his translator, also from the editors, but much less as they restricted themselves for the most part to one long meeting a year. ~Barbara Hannah, Jung: His Life and His Work, Page 240

I do not know when and why the title was changed from the German Present and Future to the English The Undiscovered Self. ~Barbara Hannah, Jung: His Life and His Work, Page 240

It was, it seems to me, very touching that most of what Jung wrote in these last five years was full of anxious concern for the future of the world. ~Barbara Hannah, Jung: His Life and His Work, Page 240

Most people are inclined to think that what happens after their death will no longer concern them but, though he knew he had only a short time to live, Jung had a love of humanity which made him more, rather than less, concerned with its fate after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 240

The non-Communist world is just as bad in this respect as the people on the other side of the curtain. Our churches also proclaim the valuelessness of the individual, in comparison with the congregation, and organize and believe “in the sovereign remedy of mass action.” ~Barbara Hannah, Jung: His Life and His Work, Page 240

Are not Jesus and Paul prototypes of those who, trusting their inner experience, have gone their individual way in defiance of the world? ~Carl Jung, Jung: His Life and His Work, Page 240

Very shortly after finishing The Undiscovered Self, Jung turned his attention to writing A Modern Myth of Things Seen in the Sky. ~Barbara Hannah, Jung: His Life and His Work, Page 241

Since Jung had actually expressed skepticism in the interview [Face to Face] as to the physical existence of the saucers, he wrote a correcting statement to the United Press; but this time, as he expressed it, “the wire went dead.” ~Barbara Hannah, Jung: His Life and His Work, Page 241

Actually he [Jung] himself was much less interested in whether they existed physically than in the undeniable fact that many people, all over the world, were seeing round objects in the sky. ~Barbara Hannah, Jung: His Life and His Work, Page 241

“As a psychologist, I am not qualified to contribute anything useful to the question of the physical reality of UFOs I can concern myself only with their undoubted psychic aspect.” ~Carl Jung, Jung: His Life and His Work, Page 241

History has taught us to expect exceedingly fateful events at the end of each Platonic month (approximately two thousand years) as the Spring sign leaves one astrological sign and enters another. ~Barbara Hannah, Jung: His Life and His Work, Page 241

Jung had already spoken at some length in a seminar in 1929 of the great changes and upheavals that were to be expected as the age of the Fishes ended heeded the warning in “Wotan,” he had little or no hope that he would be heard again. ~Barbara Hannah, Jung: His Life and His Work, Page 241.

He [Jung] realized fully that this warning would not only be “exceedingly unpopular but come perilously close to those turbid fantasies which becloud the minds of world improvers and other interpreters of ‘signs and portents.’” ~Barbara Hannah, Jung: His Life and His Work, Page 242

It seems to me that far too few people have read this [Undiscovered Self] paper of Jung’s and have thus missed his “warning.” ~Barbara Hannah, Jung: His Life and His Work, Page 242

Moreover, the fact, which history teaches us, that similar phenomena appear at the end of every astrological age links us with the past in a reassuring way. ~Barbara Hannah, Jung: His Life and His Work, Page 242

In the winter of 1957–58 the C. G. Jung Institute organized one of its lecture series for a wider public. The general theme of this series was “Conscience” and the lectures were given, from the standpoint of several well-known professors. Jung was persuaded to write a paper called “A Psychological View of Conscience.” ~Barbara Hannah, Jung: His Life and His Work, Page 242

The reader will remember the agony the boy Jung went through in trying to avoid the blasphemous thought. Yet it was just this thought that he had regarded as “the sin against the Holy Ghost, which cannot be forgiven,” which was followed by his first experience of the miracle of grace. ~Barbara Hannah, Jung: His Life and His Work, Page 243

From 1956 onward, however, a great deal of pressure from outside was brought to bear on him [Jung] to give his attention to an autobiography. ~Barbara Hannah, Jung: His Life and His Work, Page 243

Since he [Jung] knew that Marie-Louise von Franz would be capable of the task (I even heard him say, after listening to a lecture of hers, that she was the only one of his pupils who fully understood his ideas), he handed over to her the notes he had made on the subject, with the request that she undertake the research and eventually write the book. ~Barbara Hannah, Jung: His Life and His Work, Page 243

An autobiography is so difficult to write because we possess no standards, no objective foundation, from which to judge ourselves. There are really no proper bases for comparison. I know that in many things I am not like others, but I do not know what I really am like. ~Carl Jung, Jung: His Life and His Work, Page 244

Later Jung found, however, that it was impossible for anyone to write his “personal myth,” so he wrote the first three chapters of Memories, Dreams, Reflections himself. ~Barbara Hannah, Jung: His Life and His Work, Page 244

These and Chapter 12, “Late Thoughts” and “Retrospect,” were, as far as I know, all of his autobiography that he wrote entirely himself, but he told me that he went through, added to, and corrected all the rest of the manuscript very carefully, so that the book forms a most meaningful whole. ~Barbara Hannah, Jung: His Life and His Work, Page 244

In 1959 the British Broadcasting Corporation began to put pressure on Jung to allow himself to be interviewed by John Freeman for its series of famous living people called “Face to Face.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Not only did John Freeman come to Zürich to make Jung’s acquaintance in the spring, but a representative—Mrs. Branch—was sent during the Whitsun holidays to interview all the people whom the B.B.C. knew were intimate with Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 244

Although John Freeman and everyone else concerned were as considerate as possible, it was nevertheless a tiring ordeal for Jung at eighty-four. ~Barbara Hannah, Jung: His Life and His Work, Page 244

The actual filming [Face to Face] took the whole morning and they were not finished until about 2 P.M. ~Barbara Hannah, Jung: His Life and His Work, Page 244

When I asked him [Jung] beforehand if he would not find it too tiring, he said he felt it must be done; there would be so many conflicting reports about him after his death that people must have the chance to see him, in order to judge for themselves. ~Barbara Hannah, Jung: His Life and His Work, Page 244

Indeed, above all, the “Face to Face” television interview and Memories, Dreams, Reflections give people who did not know him personally the best chance to “judge for themselves.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Jung went to Bollingen very often during these years to recover from all these efforts. In fact, he still did a great deal of his writing while he was there, and he still carved images and chiseled inscriptions. ~Barbara Hannah, Jung: His Life and His Work, Page 244

As late as 1958 he [Jung] carved, on the west outer wall of the original Tower, the figure of a woman extending her hands toward the udder of a mare. Behind her, a bear (also a female) is rolling a round sphere toward her back. Over the woman, he chiseled the words: “May the light I carried in my womb arise. 1958.” ~Barbara Hannah, Jung: His Life and His Work, Page 244

Astrologically, as Jung often pointed out, we are entering the age of Aquarius and, dark as our times seem, a new light and living water may yet arise from them. ~Barbara Hannah, Jung: His Life and His Work, Page 245

After Aion, Answer to Job, and the long article on synchronicity had been written, the decks were clear for Jung to devote himself to his opus magnum, his goal ever since he had finished Psychology and Alchemy. ~Barbara Hannah, Jung: His Life and His Work, Page 224

In 1952, however, he sustained a great loss in the sphere of his work. Marie-Jeanne Schmid, who had been his secretary for over twenty years, left him in the autumn in order to get married. ~Barbara Hannah, Jung: His Life and His Work, Page 224

In the nine subsequent years that passed before his death, Jung had three other secretaries, but none of them was able to settle into his work and life as Marie-Jeanne had done. This was not the fault of the subsequent secretaries; they simply did not have the advantages which Marie-Jeanne possessed. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Fate had a much worse blow in store for him before he could finish the Mysterium Coninuctionis. In the early spring of 1953 he suffered a most unexpected and poignant sorrow: Toni Wolff died as suddenly as her father had done over forty years earlier, on March 21. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Toni was thirteen years younger than I am and I never seriously considered the possibility that she could die before me. ~Carl Jung, Jung: His Life and His Work, Page 224

He had, it is true, been seriously disturbed by one dream of hers and two of his own concerning her, which occurred seven years before her death, in the spring of 1946 but since the dreams could just as well have pointed to rebirth as to actual death, and since he had done everything he could in interpreting them to her, his alarm had subsided. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Therefore her [Toni]sudden death was a most unexpected shock and blow to him. Jung had been seriously unwell for a few weeks but was up and about before the blow fell. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Curiously enough, a short time before Toni died he [Jung] had told me a dream which had made him decide to give up smoking. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Now, Jung had smoked a great deal all his life, although usually a pipe and never to the extent that Freud had smoked, but to give it up entirely so suddenly must have been exceedingly difficult. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Toni, on the other hand, did undoubtedly smoke too much— about thirty to forty cigarettes a day—and she told me that half of the doctors she had seen had told her it was aggravating her condition and ordered her to give it up, whereas the others said there was no connection. ~Barbara Hannah, Jung: His Life and His Work, Page 224

Jung [Jung] had urged her [Toni] for years to reduce it at least, but this was one of the very few pieces of advice she refused to listen to, and she smoked incessantly until the day of her death. ~Barbara Hannah, Jung: His Life and His Work, Page 225

She [Toni] used to say: “We must have a vice and I have chosen smoking as mine.” ~Barbara Hannah, Jung: His Life and His Work, Page 225

I believe her to have been completely convinced that her smoking (which seemed excessive to us but not to her) was right for her, whatever it might be for other people. ~Barbara Hannah, Jung: His Life and His Work, Page 225

At all events, I have never seen anyone look more peaceful and fulfilled or so strangely alive than Toni did after death. I found myself asking her old maid, Lena, if she could really be dead, was the doctor sure she was not asleep? ~Barbara Hannah, Jung: His Life and His Work, Page 225

The shock caused a relapse in Jung’s own health; his tachycardia returned, he kept an unusually high pulse for several weeks, and was not well enough to go to the funeral [Toni Wolff’s]. ~Barbara Hannah, Jung: His Life and His Work, Page 225

Outwardly he [Jung] kept extremely calm, so that both his wife and his secretary told me they thought he had overcome the shock after a few days, but from my notes for April 1953, I see that he said himself that his pulse was still between 80 and 120; moreover, this trouble continued for some time. ~Barbara Hannah, Jung: His Life and His Work, Page 225

He [Jung] had been helped, it is true, by seeing Toni in a dream, which he dreamed on Easter Eve, looking much taller and younger than she had been when she died, and exceedingly beautiful. ~Barbara Hannah, Jung: His Life and His Work, Page 225

He [Jung] saw just her [Toni] image, there was no action in the dream, and he was especially impressed by having dreamed it on the night of the Resurrection. ~Barbara Hannah, Jung: His Life and His Work, Page 225

Although it took Jung a long time to overcome the shock physically, he was able much sooner to find a psychological attitude to Toni’s death and to accept the pain it gave him. ~Barbara Hannah, Jung: His Life and His Work, Page 225

The strain of not smoking must have been especially hard just then but Jung was sure the craving must be overcome, so he went on doing without for about two months. ~Barbara Hannah, Jung: His Life and His Work, Page 225

Then his [Jung] doctor remonstrated and said that, since he had smoked all his life, it would be much better for him to smoke in moderation than to give it up altogether. ~Barbara Hannah, Jung: His Life and His Work, Page 225

This is well known to be much more difficult, but from then on until his death, about eight years later, Jung smoked his pipe again, and an occasional cigar, but in strict moderation. ~Barbara Hannah, Jung: His Life and His Work, Page 225

Therefore both in alchemy and analytical psychology the first stage can be achieved primarily by the mind. The alchemists, however, fully realized that this separation of the soul by intellectual effort was not enough. ~Barbara Hannah, Jung: His Life and His Work, Page 226

The objective standpoint that has been gained or, as one could call it, the liberated spirit, must then be reunited with the body, with matter. This stage was represented in alchemy by many symbols, of which perhaps the best known is the “chemical marriage.” ~Barbara Hannah, Jung: His Life and His Work, Page 226

The second stage of conjunction therefore consists in making a reality of the man who has acquired some knowledge of his paradoxical wholeness. ~Barbara Hannah, Jung: His Life and His Work, Page 226

The great difficulty here, however, is that no one knows how the paradoxical wholeness of man can ever be realized. That is the crux of individuation. ~Barbara Hannah, Jung: His Life and His Work, Page 226

Jung pointed out that no alchemist ever laid claim to having gone beyond the second stage, but he emphasized that how far the alchemist succeeded in his endeavors is really much less important than the fact that he was gripped by the numinous archetype behind his effort, so that he went on trying without interruption throughout his whole life. ~Barbara Hannah, Jung: His Life and His Work, Page 227

Dorn did not, however, regard this as the outer world but as the potential one world from which everything was created, and his highest aim was to reunite mankind with this unus mundus, this potential world of the first day of creation when everything was still one. ~Barbara Hannah, Jung: His Life and His Work, Page 227

This potential world [Unus Mundus] is the foundation of everything, just as the Self is the basis of the individual and includes its past, present, and future. ~Barbara Hannah, Jung: His Life and His Work, Page 227

The thought Dorn expresses by the third degree of conjunction is universal: it is the relation or identity of the personal with the suprapersonal atman, and of the individual Tao with the universal Tao. ~Carl Jung, Jung: His Life and His Work, Page 227

Human consciousness created objective existence and meaning, and man found his indispensable place in the great process of being. ~Carl Jung, Jung: His Life and His Work, Page 227

Jung remarked at the beginning of his chapter on the third stage, “The Unus Mundus,” that Dorn was a “significant exception,” for he realized that the production of the stone, or sky-blue fluid, marked only “the completion of the second stage of conjunction.” ~Barbara Hannah, Jung: His Life and His Work, Page 227

For us the representation of the idea of the self in actual and visible form is a mere rite d’ entrée, as it were a propaedeutic action and mere anticipation of its realization. ~Barbara Hannah, Jung: His Life and His Work, Page 228

But unfortunately, as he [Jung] said, “simple things are always the most difficult,” and I have never seen anyone else attain the simplicity which was the essence of Jung. ~Barbara Hannah, Jung: His Life and His Work, Page 228

When the alchemistic current ceased, the archetype itself seems to have moved Pope Pius XII, impressed by the many dreams and visions of simple people, to produce a new blossom on the Christian surface which even raises a symbol of matter—Mother Mary’s body—to the level of the Godhead. ~Barbara Hannah, Jung: His Life and His Work, Page 228

The whole misunderstanding of Jungian psychology begins right here: that many people do not seem able to understand “the complex nature of one’s own personality” or that they can have an “alter ego” real and powerful enough to justify treating it with the same concentration and labor the alchemists gave to their retorts. ~Barbara Hannah, Jung: His Life and His Work, Page 230

As early as the summer of 1926, Emma had invited Ruth to stay with the Jungs at Küsnacht, and she became a firm friend of the whole family. ~Barbara Hannah, Jung: His Life and His Work, Page 232

Although she [Emma] seemed to be aging more rapidly than her husband, in spite of being nine years younger, and although she sometimes did not seem very well, there was no cause for real anxiety until the spring of 1955, when she got really ill and had to go for a time to the hospital. ~Barbara Hannah, Jung: His Life and His Work, Page 232

While there, to Emma’s great relief, Ruth came and kept house for Jung. Bollingen became more and more difficult for Emma, but when Ruth stayed there with them and undertook most of the work, she could still enjoy the place very much. ~Barbara Hannah, Jung: His Life and His Work, Page 232

It worried Jung a great deal, however, that while Bollingen remained his greatest pleasure and source of health, it was beginning to be too rough a life for his wife. ~Barbara Hannah, Jung: His Life and His Work, Page 232

He [Jung] could never bear people doing things for him if they did not enjoy it themselves, and he began to feel that Emma was going to Bollingen for his sake. ~Barbara Hannah, Jung: His Life and His Work, Page 232

As mentioned before, she left a Gastrecht of her house at Bollingen to Marie-Louise von Franz and myself, so that we now had the great privilege of being near neighbors of the Jungs. ~Barbara Hannah, Jung: His Life and His Work, Page 233

Emma’s death was the worst relationship loss that Jung ever experienced. Nothing is worse than losing your congenial daily companion and, after fifty-two years of very meaningful and deeply related marriage, it must have been almost more than most old men of eighty could have recovered from. ~Barbara Hannah, Jung: His Life and His Work, Page 233

Indeed, at first it seemed to be an almost mortal blow to Jung. In all my eighty years, I have never seen a marriage for which I felt such a spontaneous and profound respect. Emma Jung was a most remarkable woman, a sensation type who compensated and completed her husband in many respects. I also esteemed her very highly and loved her as a friend. ~Barbara Hannah, Jung: His Life and His Work, Page 233

Jung led his now very large family into Küsnacht Church for the funeral service. The way he did this, evidently tortured but erect and composed, struck the large congregation to the heart. ~Barbara Hannah, Jung: His Life and His Work, Page 234

I still often hear from comparative strangers: “When I think of Jung, I always see him as he came in that morning [of Emma’s Funeral].” ~Barbara Hannah, Jung: His Life and His Work, Page 234

It had been a great comfort to Emma, when she realized the end was nearing, to know that Jung’s health and daily comfort would be safe in Ruth Bailey’s hands. ~Barbara Hannah, Jung: His Life and His Work, Page 234

After learning of Emma’s death, Ruth came as quickly as she could, but was only able to make it a day or two after the funeral. ~Barbara Hannah, Jung: His Life and His Work, Page 234

During these weeks after his wife’s death, he wrote in a letter that it helped him most not to dwell on the past, but to concentrate on why he had to be the survivor, and to give his whole energy to finding the purpose he still had to fulfill. Barbara Hannah, Jung: His Life and His Work, Page 234

The first time I remember hearing him mention the subject was one spring evening when Ruth Bailey and he came to supper with us in Marie-Louise von Franz’s Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 246

Jung seemed very well in the early summer of 1960 and was a great deal at Bollingen, including most of July, until just before his eighty-fifth birthday on July 26. ~Barbara Hannah, Jung: His Life and His Work, Page 246

Nevertheless, when I went down the next morning to help Ruth—as I usually did during those last years—I found Jung very thoughtful and sad. I do not know, however, whether this was because he had not fully realized before how much the club had changed, since Toni Wolff was no longer there in her role of “club tiger,” and how many familiar faces were missing, or whether it was a foreboding that this would be his last really happy visit to his beloved Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 246

At all events, he [Jung] left for Küsnacht shortly after the club party, to return to his Tower only once again, in the early spring of 1961. ~Barbara Hannah, Jung: His Life and His Work, Page 246

He decided to go with Fowler McCormick and Ruth Bailey to a favorite small hotel at Onnens in West Switzerland, which they had often made their headquarters before, for drives around its lovely and interesting environs. ~Barbara Hannah, Jung: His Life and His Work, Page 246

They [Jung’s Family] could not bear the idea of their father dying in a distant hotel, so Marianne Niehus and her husband went to Onnens immediately, determined to bring him back in a helicopter. ~Barbara Hannah, Jung: His Life and His Work, Page 246

Not long after his [Jung] return, he told the same dream to both Marie-Louise and myself (separately). We both had the feeling that he still thought he would probably die and wanted the dream to be recorded. ~Barbara Hannah, Jung: His Life and His Work, Page 247

He dreamed: He saw the “other Bollingen” bathed in a glow of light, and a voice told him that it was now completed and ready for habitation. Then far below he saw a mother wolverine teaching her child to dive and swim in a stretch of water. This was obviously a death dream, for he had often dreamed of this “other Bollingen” before, in various stages of construction, and he had always spoken of it as being in the unconscious, in the Beyond. ~Barbara Hannah, Jung: His Life and His Work, Page 247

The end of the dream has the same meaning: the dreamer must soon pass into another element (usually called another world) and learn as different a way of adaptation as the young wolverine, who was already at home on dry ground, had to learn in the water. Evidently Mother Nature was ready for the change and prepared to give him her full support. ~Barbara Hannah, Jung: His Life and His Work, Page 247

This dream made both Marie-Louise and me very sad, for it was clear that Jung would soon be leaving us to go to “the other Bollingen.” In fact, it may have been this dream that loosened his strong tie to his earthly Bollingen. ~Barbara Hannah, Jung: His Life and His Work, Page 247

He [Jung] gave himself fully to writing his article for Man and His Symbols—which he wrote in English, since the book first appeared in that language—and to reading and criticizing the other articles as they were submitted to him. ~Barbara Hannah, Jung: His Life and His Work, Page 247

Jung wrote his article— “Approaching the Unconscious”—for Man and His Symbols in a different way from anything he had written for many years. He was not pressed into writing it by his creative daimon but was consciously obeying his dream. ~Barbara Hannah, Jung: His Life and His Work, Page 247

I remember when I first came to Zürich, he told me he [Jung] had to send those people who knew little or nothing of his psychology to his assistants first, because he no longer had sufficient patience to teach them the ABCs. ~Barbara Hannah, Jung: His Life and His Work, Page 248

When he [Jung] was asked to give three lectures during the war to the inhabitants of Küsnacht (who knew nothing of his psychology) he told me they gave him more trouble to prepare than all his other lectures put together. ~Barbara Hannah, Jung: His Life and His Work, Page 248

His [Jung] eightieth birthday experience and the many letters he received from simple people who had read his books or seen and heard him on television must have helped, for he was fully convinced that it was such people who could carry on his psychology. ~Barbara Hannah, Jung: His Life and His Work, Page 248

Jung’s great concern with the future of mankind is evident throughout the paper. He constantly alluded to the danger we are running of destroying ourselves and to the impotence of our conscious efforts to avert this disaster. ~Barbara Hannah, Jung: His Life and His Work, Page 248

Since Man and His Symbols has had a very wide circulation, and has been translated into several languages, this article has certainly been read by a far wider public than anything else he wrote in his last five years. Jung indeed read through all that was written of the book before his death and finished his own article. ~Barbara Hannah, Jung: His Life and His Work, Page 248

He [Jung] also went steadily on seeing one or two people every day and kept up his drives and short walks. Superficially, Jung seemed much as usual at Bollingen, but one felt it was no longer all important to him to be there. Presumably, though he never said so, the attachment he had always had was now being transferred to the “other Bollingen,” in the Beyond. ~Barbara Hannah, Jung: His Life and His Work, Page 248

About three weeks before his [Jung] death, he had a slight stroke which blurred his speech a little did not otherwise lame him in any way. Then he had another slight stroke and had to leave his library for good. He was just one week in bed and remained conscious to the end. ~Barbara Hannah, Jung: His Life and His Work, Page 248

His [Jung] last visions were largely concerned with the future of the world after his death. ~Barbara Hannah, Jung: His Life and His Work, Page 248

He [Jung] told Marie-Louise, the last time she saw him, eight days before his death, that he had had a vision in which a large part of the world was destroyed, but, he added, “Thank God, not all of it.” ~Barbara Hannah, Jung: His Life and His Work, Page 249

His [Jung] last recorded dream which he dreamed a few nights before his death, we owe to Ruth Bailey. ~Barbara Hannah, Jung: His Life and His Work, Page 249

She [Ruth Baily] kindly wrote it [Jung’s last dream] out for me at the time:

l) He saw a big, round block of stone in a high bare place and on it was inscribed:

“This shall be a sign unto you of wholeness and oneness.”

2) A lot of vessels, pottery vases, on the right side of a square place.

3) A square of trees, all fibrous roots, coming up from the ground and surrounding

him. There were gold threads gleaming among the roots.

This is a very beautiful last dream, in which Jung’s unity and wholeness are confirmed and shown to him in the symbol of a round stone. Now that the “blossom was passing away” and proving itself, like all mortal life, to be “an ephemeral apparition,” the eternal roots, that were also C. G. Jung, appeared above the surface and spread themselves protectingly over him. ~Barbara Hannah, Jung: His Life and His Work, Page 249

This dream tells us with the greatest clearness that Jung was dying at the right time and was about to be received by that rhizome which he had always known was there as his “true invisible life.” Or, to use the language he used in Memories, his No. 1 personality was dying, but his No. 2 remained unchanged. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Jung died at a quarter to four on Tuesday afternoon, June 6. There were again some synchronistic events, as there had been in 1944. I remember most vividly that when I went to fetch my car, just before he died, I found the battery, which was not old and had never given the slightest trouble before, completely run down. ~Barbara Hannah, Jung: His Life and His Work, Page 250

There was, however, no thunderstorm at the time Jung died (as has been reported from time to time). ~Barbara Hannah, Jung: His Life and His Work, Page 250

Everyone who had known Jung well was hit amidships by this fact, for his warm, genial physical presence had indeed been replaced by the icy stillness of death. I remember Franz Riklin, for instance, breaking down when he heard the news and crying like a child, although in our long friendship I never knew him shed another tear. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Jung had died so exactly at the right time, and his death was such a natural event, that we were able to pull ourselves together, to go on with our own lives and the life of the institute by the next morning. ~Barbara Hannah, Jung: His Life and His Work, Page 250

Had Jung died on one of the earlier occasions of illness, I am sure we should have felt his death to be a far more brutal catastrophe. I realized vividly how mercifully the unconscious had prepared us and how well Jung himself had taught us to stand on our own feet. ~Barbara Hannah, Jung: His Life and His Work, Page 250

The C. G. Jung Institute carried on as Jung would have wished. It shut its doors only for one day: Friday, June 9, the day of the funeral. ~Barbara Hannah, Jung: His Life and His Work, Page 250

A good deal of pressure was brought to bear on the family to hold the service [for Emma] in Zürich, in the cathedral or the Fraumünster. I am glad to say they remained firm and held it in their own village church. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Many people came from great distances, such as Fowler McCormick from Chicago, but Küsnacht church is exceptionally large and, although there were crowds of people, everyone found a seat. ~Barbara Hannah, Jung: His Life and His Work, Page 251

As time went on and Jung continued to appear in dreams and active imagination, just as he had done in his lifetime, one did indeed realize that the rhizome—or No. 2 personality—seemed completely unchanged by death. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Death is indeed a paradox, as Jung himself had realized so vividly on his way back from the Tessin after his mother’s death. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Not that there is anything parapsychological or spiritualistic concerned; we simply cannot tell how much the individual Jung is involved, for, in his present No. 2 personality, he is utterly beyond our experience or comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 251

Perhaps the help comes from an archetype that Jung’s whole life and teaching has constellated so strongly that in dreams it often appears in his form or speaks with his voice. ~Barbara Hannah, Jung: His Life and His Work, Page 251

When I stood by his [Jung’s] infinitely peaceful and yet very remote dead body, I could only say “Thank you” again and again. And that is how I still feel toward this life which was lived so fully and that we were privileged to know: a profound and boundless gratitude. ~Barbara Hannah, Jung: His Life and His Work, Page 251

The year of convalescence, after Jung’s severe illness in 1944, when he was strictly rationed as to the amount of time he might work, expired almost simultaneously with the end of the war in Europe. ~Barbara Hannah, Jung: His Life and His Work, Page 207

After the illness a fruitful period of work began for me. A good many of my principal works were written only then. The insight I had had, or the vision of the end of all things, gave me the courage to undertake new formulations. I no longer attempted to put across my own opinion but surrendered myself to the current of my thoughts. Thus one problem after the other revealed itself to me and took shape. ~Carl Jung, Jung: His Life and His Work, Page 207

This last long book of his is comparable to Faust in the life of Goethe who used to call it his “main business” to which he always returned. ~Barbara Hannah, Jung: His Life and His Work, Page 207

With very rare exceptions he no longer took new cases, but he gave many single interviews to people who came to him from afar, and he made his regular pupils, who were still in analysis, stand much more on their own feet, seeing them only when they were really unable to find their way for themselves. ~Barbara Hannah, Jung: His Life and His Work, Page 207

One of the first short articles he wrote after the war was entitled “After the Catastrophe” and was published in a Swiss magazine in 1945. ~Barbara Hannah, Jung: His Life and His Work, Page 207

This was the first time since “Wotan” in 1936 that Jung had written on contemporary events. ~Barbara Hannah, Jung: His Life and His Work, Page 207

During these years I saw Jung most frequently on walks and rereading my notes of our conversations on these walks, I see that he often emphasized, perhaps even more than before his illness, the necessity of always looking for the opposite to everything. ~Barbara Hannah, Jung: His Life and His Work, Page 207

The Nazis tried and now the Communists are trying to blot out consciousness, which can be attained only by the free individual, and we must do all we can to compensate for this disastrous fact. ~Barbara Hannah, Jung: His Life and His Work, Page 208

Jung said that we do not fully live in the opposites: individual—collective. We live, rather, he said, “only on the fringe of collectivism and avoid the mainstream of events as much as possible. I am very conscious indeed that in this we are one-sided.” ~Barbara Hannah, Jung: His Life and His Work, Page 208

Jung was deeply shocked when he saw how unconscious many of his earlier pupils had become as they slowly returned after the war from their war-torn countries. ~Barbara Hannah, Jung: His Life and His Work, Page 208

“You cannot individuate on Everest,” he often said, pointing out that our relationships to other individuals and to collectivity are just as important as the work on ourselves. ~Barbara Hannah, Jung: His Life and His Work, Page 208

“It is impossible, on meeting Dr. Jung, not to be struck by the tremendous force that emanates from him.” ~Barbara Hannah, Jung: His Life and His Work, Page 208

As Jung began to realize that “the current of his thought”—to which after his illness he was able to surrender fully—was not going straight on with the absorbingly interesting subject of the union of the opposites, he realized that something must be done to meet the constant demands on him to say something about the transference, a subject he had so far mentioned very little in his writings. ~Barbara Hannah, Jung: His Life and His Work, Page 208

In this work, Jung took a series of pictures from the Rosarium Philosophorum and used them as a thread of Ariadne to guide him in the difficult task of showing the reader how the process of individuation develops in a really deep analysis and how the relationship between analyst and analysand gradually finds its right form as the impersonal—one could say divine—elements are recognized and freed, so that they no longer obscure the situation by projection in the so-called transference. ~Barbara Hannah, Jung: His Life and His Work, Page 209

At the same time, this quaternity—analyst and analysand, anima and animus—represents the totality, which is often the first opportunity the analysand has of seeing his own totality: the Self. ~Barbara Hannah, Jung: His Life and His Work, Page 209

The Psychology of Transference is probably difficult for the general reader to understand; indeed, it cannot be understood by the intellect alone for the quaternity described is also highly irrational and beyond our comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 209

Looked at in this light, the bond established by the transference—however hard to bear and however incomprehensible it may seem—is vitally important not only for the individual but also for society, and indeed for the moral and spiritual progress of mankind. So, when the psychotherapist has to struggle with difficult transference problems, he can at least take comfort in these reflections. He is not just working for this particular patient, who may be quite insignificant, but for himself as well and his own soul, and in so doing he is perhaps laying an infinitesimal grain in the scales of humanity’s soul. Small and invisible as this contribution may be, it is yet an opus magnum, for it is accomplished in a sphere but lately visited by the numen, where the whole weight of mankind’s problems has settled. The ultimate questions of psychotherapy are not a private matter—they represent a supreme responsibility. ~Barbara Hannah, Jung: His Life and His Work, Page 209

He [Jung] mentioned at the beginning of The Psychology of Transference that what he was going to say about transference and the whole development of the individuation process applied only to those few cases who are destined to go through with that process. ~Barbara Hannah, Jung: His Life and His Work, Page 210

Jung’s health continued to improve steadily, although after such a severe infarct his heart did not allow any liberties. High altitudes, for instance, were forbidden, and this kept him [Jung] for two or three years from his beloved mountains. ~Barbara Hannah, Jung: His Life and His Work, Page 210

When I say he [Jung] drove over passes, I mean he was driven over them, for he did not drive a car after the Second World War. This was a great deprivation for him; but, much as he wanted the freedom that driving his own car gave him, he felt it would not be a reasonable thing to do, considering his age—he was a year over seventy before we were given any gasoline—and the condition of his heart. ~Barbara Hannah, Jung: His Life and His Work, Page 210

In the autumn of 1946 Winston Churchill paid a visit to Switzerland. He was enthusiastically received by the Swiss, who looked upon him as the saviour of Europe. ~Barbara Hannah, Jung: His Life and His Work, Page 210

There was a curious unconscious bond between Churchill and Jung: the latter used to dream of the former every time Churchill approached the Swiss border during the war, although of course Jung never knew Churchill had been there until it was a papers later. ~Barbara Hannah, Jung: His Life and His Work, Page 210

While Churchill was in Switzerland, Jung met him socially twice: at a luncheon garden party near Berne, and at a big evening banquet near Zürich. On the first occasion Jung found himself escorting Mary Churchill, whom he admired and enjoyed very much. He said that she had a most rare, almost royal quality and something of the greatness of her father. ~Barbara Hannah, Jung: His Life and His Work, Page 210

It was during that year that he encouraged Marie-Louise von Franz and myself to take a flat together. He [Jung] always tried to encourage his pupils not to live alone and, if they were not married, to share a house or flat with someone of the same sex. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had had the feeling then that “there was something wrong with my attitude” and at first had felt in some way responsible for having broken his leg. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had spoken most confidently to both Marie-Louise and myself about being always there to help us, when each of us complained that we thought the other would be difficult. ~Barbara Hannah, Jung: His Life and His Work, Page 211

About December 16 he sent me a message that he was still suspended over the abyss and warning me against optimism; he added that the real trouble was in the sympathicus. ~Barbara Hannah, Jung: His Life and His Work, Page 211

After his illness he [Jung] told me that he was doubtful if he had really had a heart infarct. He again found himself confronted, like medicine men all over the world, with curing himself. ~Barbara Hannah, Jung: His Life and His Work, Page 211

Once again he said that he had an illness because he was faced with the mysterious problem of the hieros gamos (the mysterium coniunctionis). ~Barbara Hannah, Jung: His Life and His Work, Page 211

As some alchemists had to admit, that they never succeeded in producing the gold or the Stone, I cannot confess to have solved the riddle of the coniunctio mystery. On the contrary, I am darkly aware of things lurking in the background of the problem—things too big for horizons. ~Barbara Hannah, Jung: His Life and His Work, Page 211

These illnesses [Jung’s Infarct] were really the direct result of what Jung always called “the only unbearable torture of not understanding.” ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] had taught himself long before—at Basel University and Burghölzli—to face up to this torture, but, since the hieros gamos is so infinitely more incomprehensible than anything he was ever faced with in his life, it required at least two actual physical illnesses and the near neighborhood of death before he could understand it enough to go on with his book. ~Barbara Hannah, Jung: His Life and His Work, Page 211

He [Jung] used to advise his pupils: “Say what you think once and, if no one listens, retire to your estates.” ~Barbara Hannah, Jung: His Life and His Work, Page 212

Another reason Jung himself started the C. G. Jung Institute can probably be found in a Mandaean text. It contains a conversation between John the Baptist and Christ, in which the former wants to keep the mysteries secret for, he maintains, people will not understand them and will thus destroy them. Christ, on the other hand, thinks they should be given to everybody, on behalf of those who will understand and profit by them. ~Barbara Hannah, Jung: His Life and His Work, Page 212

Jung used to point out that this represented the introverted and extraverted points of view and, just as the Mandaean conversation came to no conclusion, neither can the argument between introversion and extraversion, because both are right and valid points of view. ~Barbara Hannah, Jung: His Life and His Work, Page 212

In the autumn of 1947, Jung was extremely exhausted, as the result of all he had done toward the founding of the institute and other activities, so he went for the first of several holidays he took on the Rigi at about this time. This shows us how well he had recovered from his heart trouble of three years before, when all heights had been forbidden, for the hotel on the Rigi (Berghaus, Rigi-Staffel) was nearly five thousand feet above sea level. Since Bollingen was becoming very bad for Toni’s arthritis, he joined her and some other friends on the Rigi, of which she was very fond. They walked farther every day, and he came back proudly saying that they had even managed one three-hour walk to the hotel at Scheidegg, where they lunched and rested in the sun, and back. ~Barbara Hannah, Jung: His Life and His Work, Page 213

He [Jung] refused to let her [Toni] go on the curatorium, to the great surprise of many of her admirers and indeed of herself, though she admitted to me that the institute was not “her cup of tea!” ~Barbara Hannah, Jung: His Life and His Work, Page 213

Jung told me he did not want people who were too introverted on that board; they would not know how to deal with the world, and it would also be a great pity for very creative people to be on it since it would take far too much of their time and energy and give their thoughts a wrong direction. ~Barbara Hannah, Jung: His Life and His Work, Page 213

He still hoped that Toni might return to her writing toward the end of her life. She did indeed give many excellent courses of lectures in the institute, but, as mentioned earlier never got around to the book she would have been so well fitted to write. ~Barbara Hannah, Jung: His Life and His Work, Page 213

He [Jung] chose two medical doctors, C. A. Meier and Kurt Binswanger, and two extraverted women, Jolande Jacobi and Liliane Frey, for the other four members. [of Institute Board] ~Barbara Hannah, Jung: His Life and His Work, Page 213

It would indeed have been wrong to exclude her [Jacobi], for the idea of the institute had been originally hers, and it was she who had convinced Jung that an institute would eventually be founded, whether he gave his support or not. ~Barbara Hannah, Jung: His Life and His Work, Page 213

But Jung remained firm on this point, for he saw that the people who did the work must have the power, that anything else would lead to abuse of power, which was the great danger he feared in allowing his psychology to be given a worldly form like the institute. ~Barbara Hannah, Jung: His Life and His Work, Page 214

In January 1950, Jung began to find the work as president [Of Institute] too tiring. He also felt he could no longer attend the meetings of the curatorium, so he arranged that his wife should represent him. ~Barbara Hannah, Jung: His Life and His Work, Page 214

C.A. Meier became president [of Institute], Emma Jung was elected in her own right as a member of the curatorium and as vice-president, and Jung became honorary president. ~Barbara Hannah, Jung: His Life and His Work, Page 214

Since Emma felt very much drawn to accepting this post—although all her life she had been reluctant to take on work of such an extraverted nature—Jung warmly encouraged her to do so. ~Barbara Hannah, Jung: His Life and His Work, Page 214

Moreover, he [Jung] had been very happy about Emma’s long study of the Grail and hoped that she would spend the evening of her life writing her book about it, whereas actually she cut it up more and more into material for seminars at the institute, and much, if not most, of her energy went into the affairs of the curatorium. ~Barbara Hannah, Jung: His Life and His Work, Page 214

I have often wondered whether it was a good plan for Emma to spend the last few years of her life on the curatorium. On the one hand, it developed a side of her that she had lived very little before; on the other hand, it took her away from breaking any more new ground in her studies on the Grail. ~Barbara Hannah, Jung: His Life and His Work, Page 214

She [Emma] gave just as much energy as before to her husband—I never heard him utter a word of complaint except to say that he heard rather too much about the institute—but she certainly, to my great regret, had much less time than before for her friends. ~Barbara Hannah, Jung: His Life and His Work, Page 214

After her death, Franz Riklin Jr. never tired of saying how much he missed her [Toni] at their meetings. ~Barbara Hannah, Jung: His Life and His Work, Page 214

He [Jung] also from time to time saw groups of students, but after the first two years nothing to do with the institute was allowed to interfere with his writing, for in all the seventeen years between his 1944 illness and his death his writing took precedence over everything else. ~Barbara Hannah, Jung: His Life and His Work, Page 215

He [Jung] could not deal adequately with the problem of the union of opposites until he had fully considered their history over the last two thousand years. ~Barbara Hannah, Jung: His Life and His Work, Page 215

This paper, as Jung said in his Preface, analyzes the psychological transition from antiquity to Christianity, whereas his own part of the book deals with the Christian era and tries to illuminate it by Christian, Gnostic, and alchemistic symbols of the Self. ~Barbara Hannah, Jung: His Life and His Work, Page 215

Astrologically, as is well known, the Christian era coincides exactly with “The Sign of the Fishes,” so the fish as the common symbol of Christ and the Devil is an image that Jung went into in great detail in many chapters. ~Barbara Hannah, Jung: His Life and His Work, Page 216

The fact that the fish is a symbol of Christ and the astrological designation of our era seems to point to a relationship between Christian symbolism and time. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Jung had hardly finished Aion before he began to develop the same subject still further and wrote Answer to Job. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Before we leave Aion, I should say that Jung told me that, from the reactions he had received, he thought Aion was the least understood of his books that had so far been published. ~Barbara Hannah, Jung: His Life and His Work, Page 216

Answer to lob is totally different from all of Jung’s other books, in that he did not write as usual in “a coolly objective manner” but gave a free rein for once to his “emotional subjectivity.” ~Barbara Hannah, Jung: His Life and His Work, Page 216

Right through his [Jung]life, as we have seen, he was deeply preoccupied by the piling up of evidence that evil must be regarded as part of God and not as something extraneous, for which man is wholly responsible. ~Barbara Hannah, Jung: His Life and His Work, Page 217

When, after the war, we heard the full horror of what had been done in the concentration camps, for example, almost everyone in Jung’s environment was at last also deeply moved by the same problem, and he felt the time had come to write openly about it, for, as he ended his preface, “What I am expressing is first of all my own personal view, but I know that I also speak in the name of many who have had similar experiences.” ~Barbara Hannah, Jung: His Life and His Work, Page 217

. . . it [the Self] assumes human shape in order to enter three-dimensional existence, as if someone were putting on a diver’s suit in order to dive into the sea. . . In earthly form it can pass through the experiences of the three-dimensional world, and by greater awareness take a further step toward realization. ~Carl Jung, Jung: His Life and His Work, Page 217

What else but unconsciousness of what He was doing would explain or excuse God’s listening to the libels of His dark son, Satan, against Job, and delivering the latter entirely into the former’s hand to torment in any way he chose, with the single condition that he not be killed? ~Barbara Hannah, Jung: His Life and His Work, Page 217

Ever since John the apocalyptist experienced for the first time (perhaps unconsciously) that conflict into which Christianity inevitably leads, mankind has groaned under this burden: God wanted to become man, and still wants to. That is probably why John experienced in his vision a second birth of a son from the mother Sophia, a divine birth which was characterized by a conjunctio oppositorum and which anticipated the filius sapientiae, the essence of the individuation process. This was the effect of Christianity on a Christian of early times, who had lived long and resolutely enough to be able to cast a glance into the distant future. ~Barbara Hannah, Jung: His Life and His Work, Page 218

Jung pointed out how accurately John prophesied our present age, which may even come to surpass the horrors in the Revelation if the atom bomb, for example, is used; and that the only answer to such dangers lies in doing all we can to assist God to become man, and thus more conscious. ~Barbara Hannah, Jung: His Life and His Work, Page 218

This dogma [Assumption] is in every respect timely. In the first place it is a symbolical fulfilment of John’s vision. Secondly, it contains an allusion to the marriage of the Lamb at the end of time, and, thirdly, it repeats the Old Testament anamnesis of Sophia. These three references foretell the incarnation of God. The second and third foretell the Incarnation in Christ, but the first foretells the Incarnation in creaturely man. ~Barbara Hannah, Jung: His Life and His Work, Page 218

Everything now depends on man: immense power of destruction is given into his hand, and the question is whether he can resist the will to use it and can temper his will with the spirit of love and wisdom. He will hardly be capable of doing so on his own unaided resources. He needs the help of an “advocate” in heaven, that is, of the child that is caught up to God and who brings the “healing” and making whole of the hitherto fragmentary man. ~Barbara Hannah, Jung: His Life and His Work, Page 218

The behavior of the latter, infinitely the more powerful factor, . . .cannot be investigated at all without the interaction of the observing consciousness. Therefore the question as to whether the process is initiated by consciousness or by the archetype can never be answered; unless, in contradiction to experience, one either robbed the archetype of its autonomy or degraded consciousness to a mere machine. We find ourselves in best agreement with psychological experience if we concede to the archetype a definite measure of independence, and to consciousness a degree of creative freedom proportionate to its scope. ~Barbara Hannah, Jung: His Life and His Work, Page 218

That is to say, even the enlightened person remains what he is, and is never more than his own limited ego before the One who dwells within him, whose form has no knowable boundaries, who encompasses him on all sides, fathomless as the abysms of the earth and vast as the sky. ~Carl Jung, Jung: His Life and His Work, Page 218

Probably no book of Jung’s has attracted more attention than Answer to Job. ~Barbara Hannah, Jung: His Life and His Work, Page 218

In the paperback edition, it [Answer to Job] has been a bestseller in the United States, so that the close of his preface, in which he said that, although he was primarily expressing his own personal views, he knew that he was also speaking “in the name of many others who have had similar experiences,” turned out to be true on a far larger scale than he ever expected. ~Barbara Hannah, Jung: His Life and His Work, Page 219

Therefore, though both Answer to Job and “Synchronicity” were published in the same year (1952), the former had been completed some time before the latter was begun. ~Barbara Hannah, Jung: His Life and His Work, Page 219

There was a lively discussion but, when it was drawing to an end, Jung remarked: “Well, every one of you has discussed synchronicity from the standpoint of cause and effect. Not one of you has thought synchronistically!” ~Barbara Hannah, Jung: His Life and His Work, Page 219

Jung therefore returned to his basic argument: synchronistic events only take place when the experimenter has a strong emotional participation with his experiment. ~Barbara Hannah, Jung: His Life and His Work, Page 220

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 occur. 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. We must of course guard against thinking of every event whose cause is unknown as “causeless.” This, as I have already stressed, is admissible only when a cause is not even thinkable. . .. This is necessarily the case when space and time lose their meaning or have become relative, for under those circumstances a causality which presupposes space and time for its continuance can no longer be said to exist and becomes altogether unthinkable. For these reasons it seems to me necessary to introduce, alongside space, time, and causality, a category which not only enables us to understand synchronistic phenomena as a special class of natural events, but also takes the contingent partly as a universal factor existing from all eternity, and partly as the sum of countless individual acts of creation occurring in time. ~Barbara Hannah, Jung: His Life and His Work, Page 220

In the autumn of 1955 Marie-Louise received a letter from Korvin, Count of Krasinski, a Benedictine monk who had studied local medicine in Tibet, asking her for an explanation of synchronicity. ~Barbara Hannah, Jung: His Life and His Work, Page 220

While Jung was writing his paper on synchronicity, he also carved the face of the laughing trickster in the west wall of the original Tower. ~Barbara Hannah, Jung: His Life and His Work, Page 220

The manikin which Jung had carved when he was nine years old and which had made him feel secure, without “the tormenting sense of being at odds” with himself, thus came back to him as the Telesphoros of Asklepios in his most important stone when he was seventy-five years old. ~Barbara Hannah, Jung: His Life and His Work, Page 222

Jung often used to say that if our civilization perished it would be more due to stupidity than to evil. ~Barbara Hannah, Jung: His Life and His Work, Page 223

“I have never been old before so I don’t know how one grows old!” ~Carl Jung, Jung: His Life and His Work, Page 223

In the autumn of 1939, Jung spent the time between Eranos and his return to work in the middle of October at Bollingen. ~Barbara Hannah, Jung: His Life and His Work, Page 192

The East tries to identify with this point of view, declares the world to be mere illusion, and seeks liberation from the warring opposites in Nirvana. But Jung thought that in the West we should make every effort to become conscious of the eternal standpoint, then do our best to reconcile it with three-dimensional reality in our actual life, in the here and now. ~Barbara Hannah, Jung: His Life and His Work, Page 192

Jung had a very unusual and profound love of humanity, and always took every human life seriously, so that general catastrophes, like a world war, were very hard indeed for him to accept. ~Barbara Hannah, Jung: His Life and His Work, Page 192

It was evident when he [Jung] came back to Küsnacht in October that, although the war was still an agony to him in the valley, he could also see it objectively and calmly from above, from the mountain. ~Barbara Hannah, Jung: His Life and His Work, Page 193

“I know that the world including myself is going through an incomprehensible amount of suffering.” ~Barbara Hannah, Jung: His Life and His Work, Page 193

Izquierdus had said: “There is really only one mortal sin, which consists in placing the goal in the creature instead of in God,” and “For the man who stands in mortal sin there is no God, no Heaven and no salvation.” ~Barbara Hannah, Jung: His Life and His Work, Page 193

We really come back again to Jung’s realization of the myth of modern man fifteen years before on the East African Athi Plains: man’s consciousness is “indispensable for the completion of creation” if it is not to go down to its unknown end “in the profoundest night of non-being.” ~Barbara Hannah, Jung: His Life and His Work, Page 193

At that time it was thought only too likely that Germany, instead of attacking the so-called impregnable Maginot Line, would violate Swiss neutrality and attack France by that route. ~Barbara Hannah, Jung: His Life and His Work, Page 193

On the contrary, still more German troops were concentrated on the Swiss border and it was afterward revealed that had France not crumpled so quickly, Germany would have tried to attack her through the comparatively level northwest of Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 193

Be this as it may, it was an unpleasant fact that the Swiss main line of defense was in the mountains, behind Zürich. I spent an evening with Emma Jung about this time and she told me how worried she was about her many grandchildren. ~Barbara Hannah, Jung: His Life and His Work, Page 194

Emma was afraid Jung would refuse to leave his practice, but the whole family had taken a small pension near Saanen, in the Bernese Oberland and she hoped, if they were informed that the situation was desperate, he would at least consent to see them all into safety. ~Barbara Hannah, Jung: His Life and His Work, Page 194

Here we learned what [Nazi Threat] had caused the Jungs to take their grandchildren and daughter-in-law so suddenly to the mountains. ~Barbara Hannah, Jung: His Life and His Work, Page 194

He [Jung] had been telephoned from a very high place in Bern, late the night before, and asked to leave Zürich immediately [because of Nazi threat]. ~Barbara Hannah, Jung: His Life and His Work, Page 194

The Swiss authorities had learned that Jung’s name was on the Nazi blacklist and they did not want the Germans to have an opportunity to capture him. ~Barbara Hannah, Jung: His Life and His Work, Page 194

That morning, moreover, he [Juck] had been called by a friend in the High Command of the army who said that Switzerland was almost sure to be attacked that very day. ~Barbara Hannah, Jung: His Life and His Work, Page 194

The 1940 Eranos Tagung was therefore the only one I missed in twenty years. ~Barbara Hannah, Jung: His Life and His Work, Page 195

There was strong anti-German feeling all over Switzerland—it would not be exaggerating to call it hatred—and this time the Swiss were practically unanimous, not divided, as in World War I. ~Barbara Hannah, Jung: His Life and His Work, Page 195

I remember a French woman, who had somehow succeeded in getting a permit to visit Jung from Paris, being unable to believe that he had no fuel for his car. “But of course there is petrol for someone like you,” she said to him. He assured her that the Swiss made no such exceptions and that he had no more petrol than anyone else. ~Barbara Hannah, Jung: His Life and His Work, Page 195

In spite of the war, the four hundredth anniversary [of Paracelsus birth] was much celebrated in Switzerland and Jung was asked to lecture both at Basel, on September 7, and at the big celebration in Einsiedeln, on October 5. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Jung once spent a few days’ holiday in Einsiedeln later during the war and came back unusually pleased with its abbot and the other monks, and with the whole restful atmosphere of the place. ~Barbara Hannah, Jung: His Life and His Work, Page 196

The Hungarian professor Karl Kerényi, who later took refuge in Switzerland and who was destined to become a veritable pillar of Eranos, lecturing every year until quite recently, first came in 1941. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Max Pulver, the Swiss graphologist, also became a regular lecturer in 1941, and some other Swiss professors replaced the foreign professors who could no longer attend the meeting. ~Barbara Hannah, Jung: His Life and His Work, Page 196

But there was a very nice hotel, the Collinetta, in Moscia, quite close to Eranos, where Toni Wolff and many of our old Verità group lived happily in 1941 and 1942. ~Barbara Hannah, Jung: His Life and His Work, Page 196

It was in 1942 that Jung was asked by some leading Swiss and a German psychiatrist to help in an attempt they planned to make to reestablish peace. ~Barbara Hannah, Jung: His Life and His Work, Page 196

Jung threw himself into this project [Negotiating WWII Peace] at first with considerable enthusiasm. It was kept completely secret at the time, of course, and I knew about it only because Jung thought I would be a suitable person to take their message to England. “No one would ever suspect you,” he said. ~Barbara Hannah, Jung: His Life and His Work, Page 196

The German doctor was far from being Nazi, but through his profession he had direct access to Nazi headquarters. ~Barbara Hannah, Jung: His Life and His Work, Page 197

He [A German Doctor] reported that Hitler was becoming doubtful if he could really win the war and might be willing, the doctor thought, to make a peace treaty acceptable to the Allies. Jung was enormously attracted by the possibility of saving many lives and much suffering and spoke to me of the project as something very close to his heart. ~Barbara Hannah, Jung: His Life and His Work, Page 197

It was, therefore, with a heavy heart—for I already felt Switzerland to be my home, containing all my dearest friends—that I accepted; it was something which I realized at once could on no account be refused. ~Barbara Hannah, Jung: His Life and His Work, Page 197

He [Jung] was waiting by the garage when I arrived, for he had not said a word about it [Peace Negotiations] even to his wife or Toni Wolff; it was at that time so hush-hush that even now I can hardly make myself write about it. ~Barbara Hannah, Jung: His Life and His Work, Page 197

The Nazis are too evil, no peace can be made with them, the whole thing will have to be completely destroyed, whatever it costs. ~Carl Jung, Jung: His Life and His Work, Page 197

When it was mentioned to Hitler, he had flown into one of his berserker rages, and the German psychiatrist had saved his life only by escaping to Switzerland, where he had to remain for the rest of the war. ~Barbara Hannah, Jung: His Life and His Work, Page 197

This was typical of Jung’s attitude to the unconscious: he always sacrificed his ego will to the superior wisdom of the unconscious; in this case it was a great sacrifice, for he had been set on the hope of saving untold suffering and lives; but he never obeyed it blindly or hastily, only after a careful consideration of all the pros and cons. ~Barbara Hannah, Jung: His Life and His Work, Page 197

The war revealed the most ardent patriotism in Toni Wolff. ~Barbara Hannah, Jung: His Life and His Work, Page 197

I always knew Switzerland mattered tremendously to her [Toni], but she was over fifty when the war broke out and I admit I was surprised that she put her time and her car voluntarily and unstintingly in the service of the Frauenhilfsdienst (roughly, Women’s Helpers Service). ~Barbara Hannah, Jung: His Life and His Work, Page 197

Edward Bosshard, a mutual friend of Toni’s and mine, who had been a young colleague of Toni’s father in Japan, told me that he knew her commanding officer and he had told him that Toni was the most valuable asset her unit possessed: not because she was a good driver, in fact she was seldom allowed to drive a car, but because she had such a marvelous influence on her much younger companions. ~Barbara Hannah, Jung: His Life and His Work, Page 198

She [Toni] never spared herself, in spite of her much greater age and increasing arthritis, and her example worked miracles in her environment. ~Barbara Hannah, Jung: His Life and His Work, Page 198

She [Toni] continued too long, however, after the doctors had begged her to let them demobilize her and paid for it by constant pain during the last years of her life. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The year 1943 was the first time, since he began in 1933, that Jung did not lecture at Eranos, although he and Emma Jung attended the meeting as usual. ~Barbara Hannah, Jung: His Life and His Work, Page 198

Jung’s creative libido was already flowing into his greatest book, the Mysterium Coniunctionis, and he felt he could not divert it in order to write a lecture for the Eranos Tagung that year, whose theme was “Old Sun Cults and the Symbolism of Light in Gnosis and Early Christianity.” ~Barbara Hannah, Jung: His Life and His Work, Page 198

The lectures were enriched that year [1943] by the French professor Louis Massignon who somehow managed to attend. ~Barbara Hannah, Jung: His Life and His Work, Page 198

He [Massignon] had lectured before the war at Eranos, from 1937 to 1939, and we had all appreciated his lectures on Islam and his experience of Islamic countries. ~Barbara Hannah, Jung: His Life and His Work, Page 198

Another addition to the lectures in 1943 was Prof. Hugo Rahner from Innsbruck. He belonged to a Jesuit community which had taken refuge from the Nazis in Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 198

He [Jung] had already given up his lecturing and the children’s dreams seminar at the E.T.H. in 1941, and for the first time since the “confrontation with the unconscious” he had some time for himself, freed from the pressure that had been incessant since 1919. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The first result was Psychology and Alchemy, completed, to judge by the date of the preface, by January 1943. The first Swiss edition, however, was not published until 1944. ~Barbara Hannah, Jung: His Life and His Work, Page 198

Psychology and Alchemy had hardly been completed before Jung started on his opus magnum, the Mysterium Coniunctionis. ~Barbara Hannah, Jung: His Life and His Work, Page 198

The first chapters of that book were all written before Jung’s illness in 1944. Although the suffering of the war was always hard for Jung to bear, World War II was nevertheless an exceedingly creative time for him. ~Barbara Hannah, Jung: His Life and His Work, Page 199

The year 1943 brought the loss of two very dear friends: Heinrich Zimmer and Peter Baynes. ~Barbara Hannah, Jung: His Life and His Work, Page 199

We knew at the time only that [Zimmer] he was teaching at Columbia University and was apparently all set for a successful new career in America, when he died quite suddenly on March 18, 1943, of pneumonia. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Jung reminded us that he had always been apprehensive, on account of the extraordinarily childlike quality of Zimmer’s hands, about his ability to grasp a difficult reality. ~Barbara Hannah, Jung: His Life and His Work, Page 199

It was a tragedy that he [Zimmer] had to leave his beloved Heidelberg, and one feels that if only he had been able to remain, he need perhaps not have died at the early age of fifty-two. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Peter Baynes, who had been Jung’s assistant more than once and a member of the Zürich club for twenty-three years, was an even closer friend, so it was a great shock to hear that he had also died, in England on September 6, 1943. ~Barbara Hannah, Jung: His Life and His Work, Page 199

Perhaps the greatest milestone in Jung’s attainment of wholeness—with the solitary exception of his “confrontation with the unconscious”—was provided by his illness in 1944. ~Barbara Hannah, Jung: His Life and His Work, Page 199

I do not wish to assert that Jung attained complete wholeness; it would go against his whole Weltanschauung for me to make any such claim. ~Barbara Hannah, Jung: His Life and His Work, Page 199

He [Jung] always said the Self, and therefore wholeness, reached far beyond our comprehension, and that we should regard everything we learned as a temporary stage on the way to comprehension. ~Barbara Hannah, Jung: His Life and His Work, Page 199

At first Jung read his alchemistic books quite happily, but soon his active body rebelled against inactivity, and about ten days after entering the hospital he had a very bad thrombosis of the heart and two others which went to his lungs. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Emma Jung was in town and was contacted with great difficulty. She stayed in the hospital with him—she was able to obtain a room in another wing but quite close—until he could go home. Jung was at death’s door and remained so for several weeks. ~Barbara Hannah, Jung: His Life and His Work, Page 200

His life was saved by a heart specialist—Jung spoke of him as Dr. H. in Memories who was perhaps the most famous heart specialist of his time, at all events in Switzerland. ~Barbara Hannah, Jung: His Life and His Work, Page 200

After his illness, particularly after Dr. H. died, Jung was still distressed by the idea that this death might be connected with his own almost miraculous recovery. ~Barbara Hannah, Jung: His Life and His Work, Page 200

He [Jung] pointed out that Zeus himself was said to have killed Aesculapius by a thunderbolt because he had brought back patients from death. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Later, in the Aesculapian sanctuaries, doctors might save any lives they could among their patients but were forbidden to bring anyone back from the dead. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Like most doctors, Dr. H., however, did not follow the advice he would certainly have given to any of his patients, and was evidently not in good health, even prior to Jung’s illness. ~Barbara Hannah, Jung: His Life and His Work, Page 200

Just before he entered, Dr. H. floated up in his primal form from the earth and said that he had been delegated to bring Jung a message: there was a protest against his leaving the earth, he had no right to do so and must return. Jung was profoundly disappointed, and at that point the vision ceased. ~Barbara Hannah, Jung: His Life and His Work, Page 200

This was the only time I know of in his whole life that Jung lost all desire to live; for several weeks he longed only to get back into the reality he had experienced in his visions and took a long time to regain his old conviction of the importance of this life, or rather that he had not already lived everything that belonged to his life on earth. ~Barbara Hannah, Jung: His Life and His Work, Page 200

There were many strange synchronistic events in the environment during the time that Jung lay between life and death. I will mention only two of these. One of his pupils had the worst attack of flu of her life and was also very near death. Then she had a sudden vision of Jung approaching her urgently, saying: “I have decided to go back to the earth; get back into your own body as quickly as you can.” ~Barbara Hannah, Jung: His Life and His Work, Page 200.

Although Mrs. Jung was sorry when she learned how much suffering her silence [about Jung’s illness] had caused, and Jung himself gave orders that, in any future illness of his, regular and completely truthful bulletins were to be issued, I have always wondered whether that Swiss custom was not a blessing in disguise. ~Barbara Hannah, Jung: His Life and His Work, Page 201.

He [Jung] even told me once that his illness had been necessary, or he could never have known the full reality of the mysterium coniunctionis. ~Barbara Hannah, Jung: His Life and His Work, Page 201

Perhaps it needs this amount of suffering from the separated and warring opposites to appreciate their union, as Jung appreciated the unique visions of the mysterium coniunctionis or hieros gamos, which he had every night for about three weeks while he was dangerously ill and while the days were still unmitigated hell. ~Barbara Hannah, Jung: His Life and His Work, Page 201

He [Jung] told me later that, after those three weeks were over, this blissful state returned only once for about twelve hours when he had a pulse of 180. ~Barbara Hannah, Jung: His Life and His Work, Page 201

He [Jung] spoke afterward of that “strange cessation of human warmth” and said that, looking back, it seemed very strange to him that, on the point of entering the temple which he knew was death, he had not once thought of anyone on earth or felt any regret at leaving them. ~Barbara Hannah, Jung: His Life and His Work, Page 202

It was naturally very difficult and painful for his [Jung’s] wife to endure his ardent longing for death and the temporary cessation of his usual human warmth. ~Barbara Hannah, Jung: His Life and His Work, Page 202

Before his illness one often felt he [Jung] was on the mountain; one could say that the absolute knowledge in the unconscious was accessible to him, as it might be to an immortal; but he was also often completely in the valley. ~Barbara Hannah, Jung: His Life and His Work, Page 203

He [Jung] still had to go through a great deal of ill-health and was still liable to be annoyed, particularly by stupidity. ~Barbara Hannah, Jung: His Life and His Work, Page 203

Jung said that when one lost one’s temper, the battle was already lost. Emma Jung objected that in some situations anger was the only suitable reaction. ~Barbara Hannah, Jung: His Life and His Work, Page 203

He [Jung] agreed with her but added: “Only if you could just as well react without anger; to be carried away by or possessed by anger is always a defeat.” ~Barbara Hannah, Jung: His Life and His Work, Page 203

Jung said to me more than once that one was never beyond any human emotion, such as anger or jealousy, but one could always know it. ~Barbara Hannah, Jung: His Life and His Work, Page 203

While one is in the body, it would clearly be impossible to remain permanently outside time, for time is the condition, the essential limitation, of our earthly existence. ~Carl Jung, Jung: His Life and His Work, Page 203

Probably it was due to the accessibility of this timeless wholeness that he was able to go on living so completely after the blows of Toni Wolff’s death in 1953 and that of his wife in 1955. ~Barbara Hannah, Jung: His Life and His Work, Page 204

I never heard him [Jung] speak of it later, but he told us then that as he was recovering from the very worst of his illness, he felt that his body had been dismembered and cut up into small pieces. ~Barbara Hannah, Jung: His Life and His Work, Page 204

For example, both in Siberia and Australia the candidate for shamanism “is subjected to an operation by semi-divine beings or ancestors, in which his body is dismembered and his internal organs and bones are renewed.” ~Barbara Hannah, Jung: His Life and His Work, Page 204

“The primitive magician, the medicine man or shaman is not only a sick man, he is above all, a sick man who has been cured, who has succeeded in curing himself.” ~Mircea Eliade, Jung: His Life and His Work, Page 204

Synchronistically—exactly as the end of the “confrontation with the unconscious” coincided with peace coming to the world —D-Day, which was the beginning of the end of the Second World War, took place while Jung was still in Hirslanden hospital, but after he had overcome his illness and was well on the road to convalescence. ~Barbara Hannah, Jung: His Life and His Work, Page 204

When his body was once more assembled, Jung must have still been in the depths of the unconscious, for he told Marie-Louise von Franz that he first reexperienced his body as that of a big fish. ~Barbara Hannah, Jung: His Life and His Work, Page 204

Marie-Louise von Franz saw a great deal of him [Jung] during those months, for she collaborated with him on that book both before and after his illness and had continued her research work without interruption during the time he was in the hospital. ~Barbara Hannah, Jung: His Life and His Work, Page 204

He then explained that he had not realized, in the comfortable life at Küsnacht, how little physical effort he could make, but at Bollingen he was reminded of that at every touch and turn. ~Barbara Hannah, Jung: His Life and His Work, Page 205

It was not the primitive life he [Jung] minded; right to the end he steadfastly refused his friends’ entreaties to have at least one room [at Bollingen] with modern conveniences. ~Barbara Hannah, Jung: His Life and His Work, Page 205

In fact, he [Jung] tried to give up his professorship immediately after his illness, since he felt sure he would never be able to do the work attached, but the university insisted on his grandfather’s university, where he had done the whole of his own medical training. ~Barbara Hannah, Jung: His Life and His Work, Page 205

He [Jung] enjoyed small celebrations as much as he disliked them on a big scale. ~Barbara Hannah, Jung: His Life and His Work, Page 205

Incidentally, after the war Toni felt it was time there was a change in the presidency of the club, and she retired in favor of C. A. Meier. This was characteristic of Toni; she always did what she thought was best for the club and never bothered about her own prestige or power. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Emma Jung told me some weeks before the birthday that Dr. Jolande Jacobi had been eager to found an institute as a seventieth birthday present and a surprise for Jung. Emma had been quite sure, and I fully agreed, that it would be a most unwelcome surprise, and had managed to dissuade Dr. Jacobi. ~Barbara Hannah, Jung: His Life and His Work, Page 206

At that time Jung had entertained no idea of an institute, and in fact felt it would not suit his psychology. When he heard about it after his birthday, he was grateful to his wife for discouraging the idea. ~Barbara Hannah, Jung: His Life and His Work, Page 206

He (Jung) was aghast at the suffering involved, but I think would probably have welcomed Colonel Laurens van der Post’s book, The Night of the New Moon, which proves to me how necessary it was. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Jung much enjoyed his contact with Laurens van der Post, which began a few years after the war ended. Laurens was one of the rare people with whom Jung could communicate concerning his living experience of Africa, its beauty, and the problems of its primitive world. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Although Jung often mentioned his loneliness in Memories, he once told me that though there was no one person with whom he could communicate all “the things that seemed important” to him, there was yet usually someone available for each of these things. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Like Zimmer, he [Laurens Van Der Post] became a friend not only of Jung but of many of us. On June 6, 1972, he gave the speech at the memorial meeting which is held by the C. G. Jung Institute every year on the day Jung died, and everyone agreed it was one of the best speeches, if not the best, that had ever been given. ~Barbara Hannah, Jung: His Life and His Work, Page 206

Carl Jung: *Memories, Dreams and Reflections

Memories Dreams Reflections A Biography by Aniela Jaffe

To Western man, the meaninglessness of a merely static universe is unbearable. He must assume that it has meaning. The Oriental does not need to make this assumption; rather, he himself embodies it. Whereas the Occidental feels the need to complete the meaning of the world, the Oriental strives for the fulfilment of the meaning in man, stripping the world and existence from himself (Buddha). I would say that both are right. Western man seems predominantly extraverted, Eastern man predominantly introverted. The former projects the meaning and considers that it exists in objects; the latter feels the meaning in himself. But the meaning is both within and without. ~Carl Jung; MDR; Page 317.

… I caught sight of two figures, an old man with a white beard and a beautiful young girl. … The old man explained that he was Elijah, and that gave me a shock. But the girl staggered me even more for she called herself Salome! She was blind. What a strange couple: Salome and Elijah. But Elijah assured me that he and Salome had belonged together from all eternity. ~Carl Jung, MDR, Page 181

Here at last is someone who takes the devil seriously and even concludes a blood pact with him—with the adversary who has the power to frustrate God’s plan to make a perfect world. Carl Jung, MDR, Page 76-77

It is important to have a secret, a premonition of things unknown. It fills life with something impersonal, a numinosum. A man who has never experienced that has missed something important. He must sense that he lives in a world in which in some respects is mysterious; that things happen and can be experienced which remain inexplicable; that not everything which happens can be anticipated. The unexpected and the incredible belong in this world. Only then is life whole. For me the world has from the beginning been infinite and ungraspable. – Jung, Memories, Dreams, Reflections, p. 356

For decades I always turned to the anima when I felt that my emotional behavior was disturbed, and that something had been constellated in the unconscious. I would then ask the anima: “Now what are you up to? What do you see? I should like to know.” After some resistance she regularly produced an image. As soon as the image was there, the unrest or sense of oppression vanished. The whole energy of these emotions was transformed into interest in and curiosity about the image. I would speak with the anima about the images she communicated to me … ~Carl Jung, MDR, Page 187

If the human [soul] is anything, it must be of unimaginable complexity and diversity, so that it cannot possibly be approached through a mere psychology of instinct. I can only gaze with wonder and awe at the depths and heights of our psychic nature. ~Carl Jung; Memories Dreams and Reflections, Page 399

Eros might well be the first condition of all cognition and the quintessence of divinity itself… ~Carl Jung, Memories Dreams Reflections. Page 353

Certainly the ego and its will have a great part to play in life; but what the ego wills is subject in the highest degree to the interference, in ways of which the ego is usually unaware, of the autonomy and numinosity of archetypal processes. ~Carl Jung, MDR, Page 353

Whatever the learned interpretation may be of the sentence “God is love, *’ the words affirm the complexio oppositorum of the Godhead. ~Carl Jung, MDR, Page 353

Something is “hewn” down in death, is “cut.” Death is always a brutal event …and it is brutal not only as a physical event but far more so psychically: a human being is torn away from us, and what remains is the icy stillness of death.

Sometimes it was as if I were hearing it with my ears, sometimes feeling it with my mouth, as if my tongue were formulating words; now and then I heard myself whispering aloud. Below the threshold of consciousness everything was seething with life. ~Carl Jung, MDR, Page 178

We know that something unknown, alien, does come our way, just as we know that we do not ourselves make a dream or an inspiration, but that it somehow arises of its own accord. What does happen to us in this manner can be said to emanate from mana, from a daimon, a god, or the unconscious. ~Carl Jung, MDR, Page 336

When I began drawing the mandalas . . . I saw that everything, all the paths I had been following, all the steps I had taken, were leading back to a single point—namely, to the midpoint. It became increasingly plain to me that the mandala is the center. It is the exponent of all paths. It is the path to the center, to individuation. ~Carl Jung, MDR, Page 196.

Plants were bound for good or ill to their places. They expressed not only beauty but also the thoughts of God’s world, with an intent of their own and without deviation. Trees in particular were mysterious and seemed to me direct embodiments of the incomprehensible meaning of life. For that reason, the woods were the places where I felt closest to its deepest meaning and to its awe-inspiring workings. ~Carl Jung Memories, Dreams and Reflections, Page 67

Then, to my intense confusion, it occurred to me that I was actually two different persons. One of them was the schoolboy who could not grasp algebra and was far from sure of himself; the other was important, a high authority, a man not to be trifled with, as powerful and influential as a manufacturer. The ‘other’ was an old man who lived in the eighteenth century, wore buckled shoes and a white wig and went driving in a fly with high, concave rear wheels between which the box was suspended on springs and leather straps. ~Carl Jung; MDR; Pages 33-34.

Leaving aside the rational arguments against any certainty in these matters, we must not forget that for most people it means a great deal to assume that their lives will have an indefinite continuity beyond their present existence. They live more sensibly, feel better, and are more at peace. One has centuries, one has an inconceivable period of time at one’s disposal. What then is the point of this senseless mad rush? ~Carl Jung; MDR; Page 301.

I do not know for what reason the universe has come into being and shall never know. Therefore I must drop this question as a scientific or intellectual problem. But if an idea about it is offered to me – in dreams or in mythic traditions – I ought to take note of it. I even ought to build up a conception on the basis of such hints, even though it will forever remain a hypothesis that I know cannot be proved. ~Carl Jung; MDR; Pages 301-302.

It is the individuals’ task to differentiate himself from all the others and stand on his own feet. All collective identities…interfere with the fulfillment of this task. Such collective identities are crutches for the lame, shields for the timid, beds for the lazy, nurseries for the irresponsible… ~Carl Jung; MDR.

Our age has shifted all emphasis to the here and now, and thus brought about a daemonization of man and his world. The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals. Like them, he has fallen a victim to unconsciousness. But man’s task is the exact opposite: to become conscious of the contents that press upward from the unconscious. Neither should he persist in his unconsciousness, nor remain identical with the unconscious elements of his being, thus evading his destiny, which is to create more and more consciousness. As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being. It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious. ~Carl Jung, MDR, Page 326.

Wherever there is a reaching down into innermost experience, into the nucleus of personality, most people are overcome by fright, and many run away. Such was the case with this theologian. I am of course aware that theologians are in a more difficult situation than others. On the one hand they are closer to religion, but on the other hand they are more bound by church and dogma. The risk of inner experience, the adventure of the spirit, is in any case alien to most human beings. The possibility that such experience might have psychic reality is anathema to them. All very well if it has a supernatural or at least a “historical” foundation. But psychic? Face to face with this question, the patient will often show an unsuspected but profound contempt for the psyche. ~Carl Jung; MDR; Pages 141-142.

Archetypal statements are based upon instinctive preconditions and have nothing to do with reason; they are neither rationally grounded nor can they be banished by rational arguments. They have always been part of the world scene representations collectives, as Levy-Bruhl rightly called them. Certainly the ego and its will have a great part to play in life; but what the ego wills is subject in the highest degree to the interference, in ways of which the ego is usually unaware, of the autonomy and numinosity of archetypal processes. Practical consideration of these processes is the essence of religion, insofar as religion can be approached from a psychological point of view. ~Carl Jung MDR; Page 353

When I was working on the stone tablets, I became aware of the fateful links between me and my ancestors. I feel very strongly that I am under the influence of things or questions which were left incomplete and unanswered by my parents and grandparents and more distant ancestors. It often seems as if there were an impersonal karma within a family, which is passed on from parents to children. It has always seemed to me that I had to answer questions which fate had posed to my forefathers, and which had not yet been answered, or as if I had to complete, or perhaps continue, things which previous ages had left unfinished. It is difficult to determine whether these questions are more of a personal or more of a general (collective) nature. It seems to me that the latter is the case. A collective problem, if not recognized as such, always appears as a personal problem, and in individual cases may give the impression that something is out of order in the realm of the personal psyche. The personal sphere is indeed disturbed, but such disturbances need not be primary; they may well be secondary, the consequence of an insupportable change in the social atmosphere. The cause of disturbance is, therefore, not to be sought in the personal surroundings, but rather in the collective situation. Psychotherapy has hitherto taken this matter far too little into account. ~Carl Jung; Memories, Dreams, Reflections; Pages 233-234.

Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. Then it withers away an ephemeral apparition. When we think of the unending growth and decay of life and civilizations, we cannot escape the impression of absolute nullity. Yet I have never lost a sense of something that lives and endures underneath the eternal flux. What we see is the blossom, which passes. The rhizome remains. ~Carl Jung; Memories, Dreams and Reflections; Page 4.

This expression, “God’s world,” may sound sentimental to some ears. For me it did not have this character at all. To “God’s world” belonged everything superhuman dazzling light, the darkness of the abyss, the cold impassivity of infinite space and time, and the uncanny grotesqueness of the irrational world of chance. “God,” for me, was everything and anything but “edifying.” ~Carl Jung; Memories, Dreams and Reflections; Page 72.

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. ~Carl Jung; Memories Dreams Reflections; Page 356.

Every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definitive feminine image. This image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or ‘archetype’ [q.v.] of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman. Since this image is unconscious, it is always unconsciously projected upon the person of the beloved and is one of the chief reasons for passionate attraction or aversion.” ~Carl Jung; Memories Dreams and Reflections; Page 391.

Myth is the revelation of divine life in man. It is not we who invent myth; rather it speaks to us as a Word of God. No science will ever replace myth, and a myth cannot be made out of any science. For it is not that “God” is a myth, but that myth is the revelation of a divine life in man. It is not we who invent myth; rather it speaks to us as a Word of God. ~Carl Jung; Memories, Dreams and Reflections; Page 340.

When Lao-tzu says: “All are clear, I alone am clouded,” he is expressing what I now feel in advanced old age. Lao-tzu is the example of a man with superior insight who has seen and experienced worth and worthlessness, and who at the end of his life desires to return into his own being, into the eternal unknowable meaning. The archetype of the old man who has seen enough is eternally true. At every level of intelligence this type appears, and its lineaments are always the same, whether it be an old peasant or a great philosopher like Lao-tzu. This is old age, and a limitation. Yet there is so much that fills me: plants, animals, clouds, day and night, and the eternal in man. The more uncertain I have felt about myself, the more there has grown up in me a feeling of kinship with all things. In fact it seems to me as if that alienation which so long separated me from the world has become transferred into my own inner world and has revealed to me an unexpected unfamiliarity with myself. ~Carl Jung; Memories, Dreams and Reflections; Page 359.

When Lao-tzu says: “All are clear, I alone am clouded,” he is expressing what I now feel in advanced old age. ~Carl Jung; Memories, Dreams and Reflections; Page 359.

From the beginning I had a sense of destiny, as though my life was assigned to me by fate and had to be fulfilled. This gave me an inner security, and, though I could never prove it to myself, it proved itself to me. I did not have this certainty, it had me. Nobody could rob me of the conviction that it was enjoined upon me to do what God wanted and not what I wanted. That gave me the strength to go my own way. Often I had the feeling that in all decisive matters I was no longer among men but was alone with God. And when I was “there,” where I was no longer alone, I was outside time; I belonged to the centuries; and He who then gave answer was He who had always been, who had been before my birth. He who always is was there. These talks with the “Other” were my profoundest experiences: on the one hand a bloody struggle, on the other supreme ecstasy. ~Carl Jung; Memories, Dreams and Reflections; Page 48.

This activity has come from those initial fantasies and dreams which began in 1912, almost fifty years ago. Everything that I accomplished in later life was already contained in them…~Carl Jung, Memories Dreams and Reflections, Page 191.

In the beginning I employed hypnosis in my private practice also, but I soon gave it up because in using it one is only groping in the dark. ~Carl Jung, Memories Dreams and Reflections, Pages 119-120

I was on the way to discovering my own myth. For the building game was only a beginning. It released a stream of fantasies which I later carefully wrote down. I went on with my building game after the noon meal every day, whenever the weather permitted. As soon as I was through eating, I began playing, and continued to do so until the patients arrived; and if I was finished with my work early enough in the evening, I went back to building. In the course of this activity my thoughts clarified, and I was able to grasp the fantasies whose presence in myself I dimly felt. Naturally, I thought about the significance of what I was doing, and asked myself, “Now, really, what are you about? You are building a small town and doing it as if it were a rite!” I had no answer to my question, only the inner certainty that I This sort of thing has been consistent with me, and at any time in my later life when I came up against a blank wall, I painted a picture or hewed stone. Each such experience proved to be a rite d’entree for the ideas and works that followed hard upon it. Everything that I have written this year and last year, “The Undiscovered Self,” “Flying Saucers: A Modern Myth,” “A Psychological View of Conscience,” has grown out of the stone sculptures I did after my wife’s death. The close of her life, the end, and what it made me realize, wrenched me violently out of myself. It cost me a great deal to regain my footing and contact with stone helped me. ~Carl Jung, MDR, Pages 174-175

Myth is the revelation of divine life in man. It is not we who invent myth; rather it speaks to us as a Word of God. ~Carl Jung; Memories, Dreams and Reflections; Page 340.

No science Myth will ever replace myth, and a myth cannot be made out of any science. For it is not that “God” is a myth, but that myth is the revelation of a divine life in man. ~Carl Jung; Memories, Dreams and Reflections; Page 340.

It is not we who invent myth; rather it speaks to us as a Word of God. ~Carl Jung; Memories, Dreams and Reflections; Page 340.

Although we human beings have our own personal life, we are in large measure the representatives, the victims and promoters of a collective spirit whose years are counted in centuries. ~Carl Jung; Memories Dreams and Reflections; Page 91.

It was then that I dedicated myself to service of the psyche. I loved it and hated it, but it was my greatest wealth. My delivering myself over to it, as it were, was the only way by which I could endure my existence and live it as fully as possible. ~Carl Jung; Memories Dreams and Reflections; Page 192.

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. ~Carl Jung, Memories Dreams and Reflections, Page 356.

What does God want? To act or not to act? I must find out what God wants with Me, and I must find out right away. ~Carl Jung, Memories Dreams Reflections, Page 38.

The less we understand of what our fathers and forefathers sought, the less we understand ourselves. ~-Carl Jung, Memories, Dreams, Reflections, Page 235

Healing only really begins after the investigation of that wholly personal story. It is the [individual’s] secret, the rock against which he is shattered. If I know his secret story, I have a key. ~Carl Jung, MDR, Page 117
If there were no imperfections, no primordial defect in the ground of creation, why should there be any urge to create, any longing that must be fulfilled? ~Carl Jung, MDR, Page 32.

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

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

I have always advised analysts: “Have a father confessor, or a mother confessor!” Women are particularly gifted for playing such a part. They often have excellent intuition and critical insight, and can see what men have up their sleeves, at times see also into men’s anima intrigues. They see aspects that the man does not see. That is why no woman has ever been convinced that her husband is a superman! ~Carl Jung, MDR; Page 134.

Man always has some mental reservation, even in the face of divine decrees. Otherwise, where would be his freedom? And what would be the use of that freedom if it could not threaten Him who threatens it? ~Carl Jung; MDR; Page 220

I have become convinced that at least part of our psychic existence is characterized by the relativity of space and time. This relativity seems to increase, in proportion to the distance from consciousness to an absolute condition of timelessness and spacelessness. ~Carl Jung; MDR; Page 305.

The finest and most significant conversations of my life were anonymous. ~Carl Jung; MDR; Page 145.

Rather, we must hold clearly in mind that there is no possible way for us to attain certainty concerning things that pass our understanding. ~Carl Jung; MDR, Page 300.

Hierogamies. Sacred or spiritual marriage, union of archetypal figures in the rebirth mysteries of antiquity and also in alchemy. Typical examples are the representation of Christ and the Church as bridegroom and bride (sponsus et sponsa) and the alchemical conjunction of sun and moon. ~Carl Jung; MDR; Page 395.

Am I a combination of the lives of these ancestors and do I embody these lives again? Have I lived before in the past as a specific personality, and did I progress so far in that life that I am now able to seek a solution? I do not know. Buddha left the question open, and I like to assume that he himself did not know with certainty. In the meantime it is important to ensure that I do not stand at the end with empty hands. ~Carl Jung; MDR; Pages 317-318.

There is so much that fills me: plants, animals, clouds, day and night, and the eternal in man. The more uncertain I have felt about myself, the more there has grown up in me a feeling of kinship with all things. ~Carl Jung; MDR; Page 359.

I know only that I was born and exist, and it seems to me that I have been carried along. I exist on the foundation of something I do not know. In spite of all uncertainties, I feel a solidity underlying all existence and a continuity in my mode of being. ~Carl Jung; MDR; Page 358.

In knowing ourselves to be unique in our personal combination – that is, ultimately limited – we possess also the capacity for becoming conscious of the infinite. But only then! ~Carl Jung; Memories Dreams and Reflections; Page 325.

Thus we demand that the world grant us recognition for qualities which we regard as personal possessions: our talent and our beauty. The more that man lays stress on false possessions, and the less sensitivity he has for what is essential, the less satisfying is his life. ~Carl Jung; MDR; Page 325

Attainment of consciousness is culture in the broadest sense, and self-knowledge is therefore the heart and essence of the process. The Oriental attributes unquestionably divine significance to the self, and according to the Christian view self-knowledge is the road to knowledge of God. ~Carl Jung; MDR; Pages 324-325

Certain souls, I imagine, feel the state of three-dimensional existence to be more blissful than that of Eternity. But perhaps that depends upon how much of completeness or incompleteness they have taken across with them from their human existence. ~Carl Jung; MDR; Page 321.

The images of the unconscious place a great responsibility upon a man. Failure to understand diem, or a shirking of ethical responsibility, deprives him of his wholeness and imposes a painful fragmentariness on his life. ~Carl Jung; MDR; Page 193.

Similarly, other people are established inalienably in my memories only if their names were entered in the scrolls of my destiny from the beginning, so that encountering them was at the same time a kind of recollection. ~Carl Jung; MDR; Page 5.

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. ~Carl Jung; Memories Dreams and Reflections, Page 183.

“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…. Psychologically, Philemon represented superior insight. All my works, all my creative activities, have come from those initial fantasies and dreams which began in 1912. ~Carl Jung, Memories, Dreams, Reflections, Page 183.

The crucial point is that I confront the patient as one human being to another. Analysis is a dialogue demanding two partners. The doctor has something to say, but so has the patient. ~Carl Jung; Memories, Dreams, and Reflections; Page 131.

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 Jung, Memories, Dreams and Reflections, Page 326.

Nothing so promotes the growth of consciousness as [the] inner confrontation of opposites. ~Carl Jung; Memories, Dreams and Reflections; Page 345.

Love “bears all things” and “endures all things’ (i Cor. 13:7). These words say all there is to be said; nothing can be added to them. For we are in the deepest sense the victims and the instruments of cosmogonic “love.” ~Carl Jung; Memories Dreams and Reflections; Page 354

The sea is like music, it has all the dreams of the soul within itself and sounds them over. ~Carl Jung; Memories Dreams and Reflections; Page 369.

Christ cried out to the Jews, “You are the Gods” (John 10:34) but men were incapable of understanding what he meant. ~Carl Jung; Memories dreams and Reflections; Page 280

Being a part, man cannot grasp the whole. He is at its mercy. He may assent to it, or rebel against it; but he is always caught up by it and enclosed within it. He is dependent upon it and is sustained by it. Love is his light and his darkness, whose end he cannot see. ~Carl Jung; Memories Dreams and Reflections; Page 354

Eros…might well be the first condition of all cognition and the quintessence of divinity itself. ~Carl Jung; Memories Dreams and Reflections, Page 353.

Nothing so promotes the growth of consciousness as [the] inner confrontation of opposites. ~Carl Jung; Memories, Dreams and Reflections; Page 345.

I regret many follies which sprang from my obstinacy; but without that trait I would not have reached my goal. ~Carl Jung; Memories, Dreams and Reflections; Page 358

If a man knows more than others, he becomes lonely. But loneliness is not necessarily inimical to companionship, for no one is more sensitive to companionship than the lonely man, and companionship thrives only when each individual remembers his individuality and does not identify himself with others. ~Carl Jung; Memories Dreams and Reflections; Page 356.

“All my writings may be considered tasks imposed from within, their source was a fateful compulsion. What I wrote were things that assailed me from within myself. I permitted the spirit that moved me to speak out.” ~Carl Jung; Memories, Dreams and Reflections; Page 222.

I have also realized that one must accept the thoughts that go on within oneself of their own accord as part of one’s reality. The categories of true and false are, of course, always present; but because they are not binding they take second place. The presence of thoughts is more important than our subjective judgment of them. But neither must these judgments be suppressed, for they also are existent thoughts which are part of our wholeness. ~Carl Jung; Memories, Dreams and Reflections; Page 298.

The majority of my patients consisted not of believers but of those who had lost their faith. The ones who came to me were the lost sheep. Even in this day and age the believer has the opportunity, in his church, to live the “symbolic life.” ~Carl Jung; Memories, Dreams and Reflections; Page 140.

In science I missed the factor of meaning; and in religion, that of empiricism. Science met, to a very large extent, the needs of No. i personality, whereas the humane or historical studies provided beneficial instruction for No. 2. ~ Carl Jung; Memories, Dreams, Reflections; Page 72

When one reflects upon what consciousness really is, one is profoundly impressed by the extreme wonder of the fact that an event which takes place outside in the cosmos simultaneously produces an internal image, that it takes place, so to speak, inside as well, which is to say: becomes conscious. ~Carl Jung; Memories Dreams and Reflections, Page 394

The myth of the necessary incarnation of God can be understood as man’s creative confrontation with the opposites and their synthesis in the self, the wholeness of his personality. That is the goal which fits man meaningfully into the scheme of creation and at the same time confers meaning upon it. –Carl Jung, Memories, Dreams, Reflections, Page 338.

Myths which day has forgotten continue to be told by night, and powerful figures which consciousness has reduced to banality and ridiculous triviality are recognized again by poets and prophetically revived; therefore they can also be recognized “in changed form” by the thoughtful person. ~Carl Jung, Memories Dreams and Reflections, Page 282

In science I missed the factor of meaning; and in religion, that of empiricism. ~Carl Jung, Memories Dreams and Reflections, Page 72.

Every form of addiction is bad, no matter whether the narcotic be alcohol or morphine or idealism. ~Carl Jung; Memories Dreams and Reflections; Page 329.

It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious. ~Carl Jung, Memories, Dreams and Reflections, Page 326.

Our souls as well as our bodies are composed of individual elements which were all already present in the ranks of our ancestors. ~Carl Jung, Memories Dreams and Reflections, Page 235.

Man’s task is to become conscious of the contents that press upward from the unconscious. ~Carl Jung, Memories Dreams and Reflections, Page 326.

I had the feeling that everything was being sloughed away. Nevertheless something remained; it was as if I now carried along with me everything I had ever experienced or done, everything that had happened around me. I consisted of my own history, and I felt with great certainty: this is what I am. ~Carl Jung, Memories, Dreams, Reflections, pp. 290-291.

The risk of inner experience, the adventure of the spirit, is in any case alien to most human beings. ~Carl Jung; Memories, Dreams and Reflections; Pages 141-142.

Meaninglessness inhibits fullness of life and is therefore equivalent to illness. ~Carl Jung, Memories Dreams and Reflections, Page 340.

And if we happen to have a precognitive dream, how can we possibly ascribe it to our own powers? ~Carl Jung, Memories Dreams and Reflections, Page 340.

I find that all my thoughts circle around God like the planets around the sun and are as irresistibly attracted by Him. I would feel it to be the grossest sin if I were to oppose any resistance to this force. ~Carl Jung; Memories Dreams and Reflections, Page xi.

The decisive question for man is: Is he related to something infinite or not? ~Carl Jung, Memories Dreams and Reflections, Page 325.

Everything in the unconscious seeks outward manifestation, and the personality too desires to evolve out of its unconscious conditions and to experience itself as a whole. ~Carl Jung, Memories Dreams and Reflections, Page 3.

An autobiography is so difficult to write because we possess no standards, no objective foundation, from which to judge ourselves. ~Carl Jung, Memories Dreams and Reflections, Page 3.

The older I have become, the less I have understood or had insight into or known about myself. ~Carl Jung, Memories Dreams and Reflections, Page 358.

The psyche is distinctly more complicated and inaccessible than the body. It is, so to speak, the half of the world which comes into existence only when we become conscious of it. ~Carl Jung, Memories Dreams and Reflection, Page 132.

Because they are so closely akin to us and share our unknowingness, I loved all warm-blooded animals who have souls like ourselves and with whom, so I thought, we have an instinctive understanding. ~Carl Jung, Memories Dreams and Reflections, Page 67.

In Bollingen, silence surrounds me almost audibly, and I live “in modest harmony with nature.” Thoughts rise to the surface which reach back into the centuries, and accordingly anticipate a remote future. Here the torment of creation is lessened; creativity and play are close together. ~Carl Jung, Memories Dreams and Reflections, Page 226.

I falter before the task of finding the language which might adequately express the incalculable paradoxes of love. ~Carl Jung, Memories, Dreams, Reflections, Page 353.

Like many sons, Adler had learned from his “father” not what the father said, but what he did. Instantly, the problem of love (Eros) and power came down upon me like a leaden weight. ~Carl Jung, Memories Dreams and Reflections, Page 153.

God is an image and those who worship him must worship him in the images of the supreme meaning. ~Carl Jung, Memories Dreams and Reflections, Pages 276.

I cannot be liberated from anything that I do not possess, have not done or experienced. ~Carl Jung, Memories Dreams and Reflections, Pages 276.

Individuation does not only mean that man has become truly human as distinct from animal, but that he is to become partially divine as well. That means practically that he becomes adult, responsible for his existence, knowing that he does not only depend on God but that God also depends on man. ~Carl Jung, Memories Dreams and Reflections, Page 408.

The painful question then presented itself: Where was the money to come from? My father could raise only part of it. He applied to the University of Basel for a stipend for me, and to my shame it was granted. ~Carl Jung, Memories Dreams and Reflections, Page 86.

If I ask the value of my life, I can only measure myself against the centuries and then I must say, Yes, it means something. Measured by the ideas of today, it means nothing. ~Carl Jung, Memories Dreams Reflections, Page xii.

A book of mine is always a matter of fate. A creative person has little power over his own life. He is not free. He is captive and drawn by his daimon. ~Carl Jung, MDR, Page 357.

A Creative person has little power over his own life. He is not free. He is captive and drawn by his daimon. ~Carl Jung, MDR, Page 359.

I early arrived at the insight that when no answer comes from within to the problems and complexities of life, they ultimately mean very little. ~Carl Jung, MDR, Page 5.

I began to blame the philosophers for rattling away when experience was lacking and holding their tongues when they ought to have been answering with facts. In this respect they all seemed like watered-down theologians. ~Carl Jung, MDR, Page 104.

I maintained that psychiatry, in the broadest sense, is a dialogue between the sick psyche and the psyche of the doctor, which is presumed to be ‘normal.’ It is a coming to terms between the sick personality and that of the therapist, both in principle equally subjective. ~Carl Jung, MDR, Page 110.

If God is the highest good, why is the world, His creation, so imperfect, so corrupt, so pitiable? ~Carl Jung, MDR, Page 59.

In my case it must have been a passionate urge to understand that brought about my birth. For that is the strongest element in my nature. ~Carl Jung, MDR, Page 297

In the end, man is an event which cannot judge itself, but, for better or worse, is left to the judgment of others. ~Carl Jung, MDR, Page 113.

The life of man is a dubious experiment. It is a tremendous phenomenon only in numerical terms. Individually, it is so fleeting, so insufficient, that it is literally a miracle that anything can exist and develop at all. ~Carl Jung, MDR, Page 6.

My aim was to show that delusions and hallucinations were not just specific symptoms of mental disease but also had a human meaning. ~Carl Jung, MDR, Page 110

The images of the unconscious place a great responsibility upon a man. Failure to understand them, or a shirking of ethical responsibility, deprives him of his wholeness and imposes a painful fragmentariness on his life. ~Carl Jung, MDR, Page 193.

I am an orphan, alone; nevertheless I am found everywhere. I am one but opposed to myself. I am youth and old man at one and the same time. I have known neither father nor mother, because I have had to be fetched out of the deep like a fish or fell like a white stone from heaven. In woods and mountains I roam, but I am hidden in the innermost soul of man. I am mortal for everyone, yet I am not touched by the cycle of eons. ~Carl Jung, Quoting an Alchemical Text, MDR 227

Outward circumstances are no substitute for inner experience. ~Carl Jung, MDR, Page V.

When we are old, we are drawn back, both from within and from without, to memories of youth. ~Carl Jung, MDR, Page viii.

My own understanding is the sole treasure I possess, and the greatest. Though infinitely small and fragile in comparison with the powers of darkness, it is still a light, my only light. Carl Jung, MDR, Page 88.

In therapy the problem is always the whole person, never the symptom alone. We must ask questions which challenge the whole personality. ~Carl Jung, MDR, Page 117.

The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the Self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. ~Carl Jung, MDR, Page 334-335.

Trees in particular were mysterious and seemed to me direct embodiments of the incomprehensible meaning of life. For that reason the woods were the place where I felt closest to its deepest meaning and to its awe-inspiring workings. ~Carl Jung, MDR, Page 68.

What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth. Myth is more individual and expresses life more precisely than does science. Science works with concepts of averages which are far too general to do justice to the subjective variety of an individual life. ~Carl Jung, MDR, Page 3.

Only a mythical being has a range greater than man’s. How then can man form any definite opinions about himself? ~Carl Jung, MDR, Page 4.

It called the figure Atmavictu-the ‘breath of life.’ It is a further development of that quasi-sexual object of my childhood, which turned out to be the ‘breath of life,’ the creative impulse. Basically, the manikin is a kabir” ~Carl Jung, MDR, pp. 38-39.

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

Myth is the natural and indispensable intermediate stage between unconscious and conscious cognition. ~Carl Jung, MDR, Page 311.

The kernel of all jealousy is lack of love. ~Carl Jung; MDR; Page 137.

Consequently, the sight of a child or a primitive will arouse certain longings in adult, civilized persons longings which relate to the unfulfilled desires and needs of those parts of the personality which have been blotted out of the total picture in favor of the adapted persona. ~Carl Jung, MDR, Page 244

My father did not dare to think, because he was consumed by inward doubts. He was taking refuge from himself and therefore insisted on blind faith. ~Carl Jung, MDR, Page 73.

God is not human, I thought; that is His greatness, that nothing human impinges on Him. He is kind and terrible— both at once— and is therefore a great peril from which everyone naturally tries to save himself. ~Carl Jung, MDR, Pages 55-56.

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. ~Carl Jung, MDR, Page 196.

After this dream I gave up drawing or painting mandalas. The dream depicted the climax of the whole process of development of consciousness. ~Carl Jung, MDR, Page 199

My family and my profession remained the base to which I could always return, assuring me that I was an actually existing, ordinary person. ~Carl Jung, MDR, Page 189

The self, I thought, was like the monad which I am, and which is my world. The mandala represents this monad and corresponds to the microcosmic nature of the soul. ~Carl Jung, Liber Novus, Page 206 and MDR, Page 221.

In the experience of the self it is no longer the opposites “God” and “man” that are reconciled, as it was before, but rather the opposites within the God-image itself. ~Carl Jung, MDR, Page 338.

At any time in my later life, when I came up at a blank wall, I painted a picture or hewed stone. Each such experience proved to be a “rite d ‘entree” for the ideas and works that followed hard upon it. ~Carl Jung, MDR, Page 175.

It is the prime task of all education (of adults) to convey the archetype of the God image, or its emanations and effects, to the conscious mind. ~Carl Jung, MDR, Page 47.

What is remarkable about Christianity is that in its system of dogma it anticipates a metamorphosis in the divinity, a process of historic change on the “other side.” ~Carl Jung, MDR, Page 327.

The angels are a strange genus: they are precisely what they are and cannot be anything else. They are in themselves soulless beings who represent nothing but the thoughts and intuitions of their Lord. ~Carl Jung, MDR, Pages 327-328.

I often asked Jung for specific data on outward happenings, but I asked in vain. Only the spiritual essence of his life’s experience remained in his memory, and this alone seemed to him worth the effort of telling. ~Aniela Jaffe, MDR, vii-viii.

I have suffered enough from incomprehension and from the isolation one falls into when one says things that people do not understand. ~Carl Jung, MDR, Page p. xii.

The feeling for the infinite, however, can be attained only if we are bounded to the utmost. Only consciousness of our narrow confinement in the self-forms the link to the limitlessness of the unconscious. In such awareness we experience ourselves concurrently as limited and eternal as both the one and the other. ~Carl Jung, MDR, Page 225.

It was most essential for me to have a normal life in the real world as a counterpoise to that strange inner world. ~Carl Jung, MDR, Page 189

Everything that irritates us about others can lead us to an understanding of ourselves. ~Carl Jung, MDR, Page 247.

The pendulum of the mind alternates between sense and nonsense, not between right and wrong. ~Carl Jung, MDR, Page 154.

I have suffered enough from incomprehension and from the isolation one falls into when one says things that people do not understand. ~Carl Jung, MDR, Page p. xii.

My life has been in a sense the quintessence of what I have written, not the other way around. The way I am and the way I write are a unity. All my ideas and all my endeavors are myself. Thus the “autobiography” is mere dot on the i. ~Carl Jung, MDR, Page p. xii.

Thus we remain ignorant of whether our ancestral components find an elementary gratification in our lives, or whether they are repelled. Inner peace and contentment depend in large measure upon whether or not the historical family which is inherent in the individual can be harmonized with the ephemeral conditions of the present. ~Carl Jung; MDR; Page 237.

Nature, the psyche, and life appear to me like divinity unfolded – and what more could I wish for? To me the supreme meaning of Being can consist only in the fact that it is, not that it is not or is no longer. ~Carl Jung; MDR, Page 276.

I knew that in finding the mandala as an expression of the Self I had attained what was for me the ultimate. Perhaps someone else knows more, but not I. ~Carl Jung; MDR, Page 197.

At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the splashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. ~Carl Jung; MDR; Pages 225-226.

A man who has not passed through the inferno of his passions has never overcome them. They then dwell in the house next door, and at any moment a flame may dart out and set fire to his own house. Whenever we give up, leave behind, and forget too much, there is always the danger that the things we have neglected will return with added force. ~Carl Jung; MDR; Page 277.

The collective unconscious is common to all; it is the foundation of what the ancients called the ‘sympathy of all things’. ~Carl Jung; MDR; Page 138.

I had another experience of the evolution of the soul after death when about a year after my wife’s death I suddenly awoke one night and knew that I had been with her in the south of France, in Provence, and had spent an entire day with her. ~Carl Jung, Memories Dreams and Reflections, Page 309

But the thought that my wife was continuing after death to work on her further spiritual development however that may be conceived struck me as meaningful and held a measure of reassurance for me. ~Carl Jung, Memories Dreams and Reflections, Page 309

The infinite series of natural numbers corresponds to the infinite number of individual creatures. ~Carl Jung, Memories Dreams and Reflections, Page 310

The properties of numbers are, however, simultaneously properties of matter, for which reason certain equations can anticipate its behavior. ~Carl Jung, Memories Dreams and Reflections, Page 310-311

True, the unconscious knows more than consciousness does; but it is knowledge of a special sort, knowledge in eternity, usually without reference to the here and now, not couched in language of the intellect. ~Carl Jung, Memories Dreams and Reflections, Page 311

In himself he [Wotan] is an important god a Mercury or Hermes, as the Romans correctly realized, a nature spirit who returned to life again in the Merlin of the Grail legend and became, as the spiritus Mercurialis, the sought-after arcanum of the alchemists. ~Carl Jung, Memories Dreams and Reflections, Page 313

Thus the dream says that the soul of my mother was taken into that greater territory of the self which lies beyond the segment of Christian morality, taken into that wholeness of nature and spirit in which conflicts and contradictions are resolved. ~Carl Jung, Memories Dreams and Reflections, Page 313-314

A man should be able to say he has done his best to form a conception of life after death, or to create some image of it even if he must confess his failure. ~Carl Jung, Memories Dreams and Reflections, Page 302

I have been convinced that at least a part of our psychic existence is characterized by a relativity of space and time. ~Carl Jung, Memories Dreams and Reflections, Page 305

Not only my own dreams, but also occasionally the dreams of others, helped to shape, revise, or confirm my views on a Me after death. ~Carl Jung, Memories Dreams and Reflections, Page 306

The figures from the unconscious are uninformed too, and need man, or contact with consciousness, in order to attain to knowledge. ~Carl Jung, Memories Dreams and Reflections, Page 306

Quite early I had learned that it was necessary for me to instruct the figures of the unconscious, or that other group, which is often indistinguishable from them, the “spirits of the departed.” ~Carl Jung, Memories Dreams and Reflections, Page 306

People have the idea that the dead know far more than we, for Christian doctrine teaches that in the hereafter we shall “see face to face.” Apparently, however, the souls of the dead “know” only what they knew at the moment of death, and nothing beyond that. ~Carl Jung, Memories Dreams and Reflections, Page 308

I frequently have a feeling that they [the Dead] are standing directly behind us, waiting to hear what answer we will give to them, and what answer to destiny. ~Carl Jung, Memories Dreams and Reflections, Page 308

Prejudice cripples and injures the full phenomenon of psychic life. ~Carl Jung, Memories Dreams and Reflections, Page 299

Rationalism and doctrinairism are the disease of our time; they pretend to have all the answers. ~Carl Jung, Memories Dreams and Reflections, Page 300

Unfortunately, the mythic side of man is given short shrift nowadays. He can no longer create fables. ~Carl Jung, Memories Dreams and Reflections, Page 300

There are people who feel no craving for immortality, and who shudder at the thought of sitting on a cloud and playing the harp for ten thousand years! ~Carl Jung, Memories Dreams and Reflections, Page 301

There are also quite a few who have been so buffeted by life, or who feel such disgust for their own existence, that they far prefer absolute cessation to continuance. ~Carl Jung, Memories Dreams and Reflections, Page 301

Death is indeed a fearful piece of brutality; there is no sense in pretending otherwise. It is brutal not only as a physical event but far more so psychically: a human being is torn away from us, and what remains is the icy stillness of death. ~Carl Jung, Memories Dreams and Reflections, Page 314

There are many human beings who throughout their lives and at the moment of death lag behind their own potentialities and even more important behind the knowledge which has been brought to consciousness by other human beings during their own lifetimes. Hence their demand to attain in death that share of awareness which they failed to win in life. I have come to this conclusion through observation of dreams about the dead. ~Carl Jung, Memories Dreams and Reflections, Page 308-309

Only here, in life on earth, where the opposites clash together, can the general level of consciousness be raised. ~Carl Jung, Memories Dreams and Reflections, Page 311

My parent’s marriage was not a happy one, but full of trials and difficulties and tests of patience. ~Carl Jung, Memories Dreams and Reflections, Page 315

We lack concrete proof that anything of us is preserved for eternity. At most we can say that there is some probability that something of our psyche continues beyond physical death. ~Carl Jung, Memories Dreams and Reflections, Page 322

What is remarkable about Christianity is that in its system of dogma it anticipates a metamorphosis in the divinity, a process of historic change on the “other side.” ~Carl Jung, Memories Dreams and Reflections, Page 327

The angels are a strange genus: they are precisely what they are and cannot be anything else. ~Carl Jung, Memories Dreams and Reflections, Page 327.

They [Angels] are in themselves soulless beings who in the original sense of the Greek iheorein, ‘looking about the world,” or they represent nothing but the thoughts and intuitions of their Lord. ~Carl Jung, Memories Dreams and Reflections, Page 327-328

As early as the period of primitive Christianity, the idea of the incarnation had been refined to include the intuition of “Christ within us.” ~Carl Jung, Memories Dreams and Reflections, Page 328

The Christian world is now truly confronted by the principle of evil, by naked injustice, tyranny, lies, slavery, and coercion of conscience. ~Carl Jung, Memories Dreams and Reflections, Page 328

Evil has become a determinant reality. It can no longer be dismissed from the world by a circumlocution. ~Carl Jung, Memories Dreams and Reflections, Page 329

We achieve knowledge of nature only through science, which enlarges consciousness; hence deepened self-knowledge also requires science, that is, psychology. ~Carl Jung, Memories Dreams and Reflections, Page 331

Quite right: we have no imagination for evil, but evil has us in its grip. ~Carl Jung, Memories Dreams and Reflections, Page 331

Evil today has become a visible Great Power. ~Carl Jung, Memories Dreams and Reflections, Page 331

A further development of myth might well begin with the outpouring of the Holy Spirit upon the apostles, by which they were made into sons of God, and not only they, but all others who through them and after them received the filiation sonship of God and thus partook of the certainty that they were more than autochthonous animalia sprung from the earth, that as the twice-born they had their roots in the divinity itself. ~Carl Jung, Memories Dreams and Reflections, Page 333

In keeping with the spirit of the East, the succession of birth and death is viewed as an endless continuity, as an eternal wheel rolling on forever without a goal, Man lives and attains knowledge and dies and begins again from the beginning. Only with the Buddha does the idea of a goal emerge, namely, the overcoming of earthly existence. ~Carl Jung, Memories Dreams and Reflections, Page 316

Whereas the Occidental feels the need to complete the meaning of the world, the Oriental strives for the fulfillment of meaning in man, stripping the world and existence from himself (Buddha). I would say that both are right. ~Carl Jung, Memories Dreams and Reflections, Page 317

I know no answer to the question of whether the karma which I live is the outcome of my past lives, or whether it is not rather the achievement of my ancestors, whose heritage comes together in me. ~Carl Jung, Memories Dreams and Reflections, Page 317

Am I a combination of the lives of these ancestors and do I embody these lives again? ~Carl Jung, Memories Dreams and Reflections, Page 317

When I die, my deeds will follow along with me that is how I imagine it. I will bring with me what I have done. In the meantime it is important to insure that I do not stand at the end with empty hands. ~Carl Jung, Memories Dreams and Reflections, Page 318

What I feel to be the resultant of my ancestors’ lives, or a karma acquired in a previous personal life, might perhaps equally well be an impersonal archetype which today presses hard on everyone and has taken a particular hold upon me an archetype such as, for example, the development over the centuries of the divine triad and its confrontation with the feminine principle; or the still pending answer to the Gnostic question as to the origin of evil, or, to put it another way, the incompleteness of the Christian God-image. ~Carl Jung, Memories Dreams and Reflections, Page 316

The question of karma is obscure to me, as is also the problem of personal rebirth or of the transmigration of souls. ~Carl Jung, Memories Dreams and Reflections, Page 319

Recently, however, I observed in myself a series of dreams which would seem to describe the process of reincarnation in a deceased person of my acquaintance. But I have never come across any such dreams in other persons, and therefore have no basis for comparison. ~Carl Jung, Memories Dreams and Reflections, Page 319

Thus the psyche might be that existence in which the hereafter or the land of the dead is located. ~Carl Jung, Memories Dreams and Reflections, Page 319

In old age one begins to let memories unroll before the mind’s eye and, musing, to recognize oneself in the inner and outer images of the past. This is like a preparation for an existence in the hereafter, just as, in Plato’s view, philosophy is a preparation for death. ~Carl Jung, Memories Dreams and Reflections, Page 319

Many old people become too involved in their reconstruction of past events. They remain imprisoned in these memories. ~Carl Jung, Memories Dreams and Reflections, Page 320

Thus in most conceptions the hereafter is pictured as a pleasant place. That does not seem so obvious to me. I hardly think that after death we shall be spirited to some lovely flowering meadow. ~Carl Jung, Memories Dreams and Reflections, Page 320

The world into which we enter after death will be grand and terrible, like God and like all of nature that we know. ~Carl Jung, Memories Dreams and Reflections, Page 321

Granted that what I experienced in my 1944 visions liberation from the burden of the body, and perception of meaning gave me the deepest bliss. Nevertheless, there was darkness too, and a strange cessation of human warmth. Remember the black rock to which I came! ~Carl Jung, Memories Dreams and Reflections, Page 321

If there were no imperfections, no primordial defect in the ground of creation, why should there be any urge to create, any longing for what must yet be fulfilled? ~Carl Jung, Memories Dreams and Reflections, Page 321

The more a man lays stress on false possessions, and the less sensitivity he has for what is essential, the less satisfying is his life.
Uniqueness and limitation are synonymous. ~Carl Jung, Memories Dreams and Reflections, Page 325

Without them, no perception of the unlimited is possible and, consequently, no coming to consciousness either merely a delusory identity with it which takes the form of intoxication with large numbers and an avidity for political power. ~Carl Jung, Memories Dreams and Reflections, Page 325

The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals. ~Carl Jung, Memories Dreams and Reflections, Page 326

What, finally, does it mean when St. Paul confesses: “The evil which I would not, that I do”? ~Carl Jung, Memories Dreams and Reflections, Page 353

The old question posed by the Gnostics, “Whence comes evil?” has been given no answer by the Christian world, and Origen’s cautious suggestion of a possible redemption of the devil was termed a heresy. ~Carl Jung, Memories Dreams and Reflections, Page 332

The mandala symbol sketched by Boehme is a representation of the split God, for the inner circle is divided into two semicircles standing back to back. ~Carl Jung, Memories Dreams and Reflections, Page 334

In contrast to Boehme’s mandala, the modern ones strive for unity; they represent a compensation of the psychic cleavage, or an anticipation that the cleavage will be surmounted. ~Carl Jung, Memories Dreams and Reflections, Page 335

…the myth of the necessary incarnation of God the essence of the Christian message can then be understood as man’s creative confrontation with the opposites and their synthesis in the self, the wholeness of his personality. ~Carl Jung, Memories Dreams and Reflections, Page 338

The world becomes the phenomenal world, for without conscious reflection it would not be. ~Carl Jung, Memories Dreams and Reflections, Page 338-339

The Water Bearer seems to represent the self. With a sovereign gesture he pours the contents of his jug into the mouth of Piscis austrinus which symbolizes a son, a still unconscious content. Out of this unconscious content will emerge, after the passage of another aeon of more than two thousand years, a future whose features are indicated by the symbol of Capricorn: an aigokeros, the monstrosity of the Goat-Fish, made up of two undifferentiated animal elements which have grown together. This strange being could easily be the primordial image of a Creator-god confronting “man,” the Anthropos. ~Carl Jung, Memories Dreams and Reflections, Page 339

For it is not that “God” is a myth, but that myth is the revelation of a divine life in man. ~Carl Jung, Memories Dreams and Reflections, Page 340

The Word happens to us; we suffer it, for we are victims of a profound uncertainty: with God as a complexio oppositorum, all things are possible, in the fullest meaning of the phrase. Truth and delusion, good and evil, are equally possible. ~Carl Jung, Memories Dreams and Reflections, Page 341

Myth is or can be equivocal, like the oracle of Delphi or like a dream. ~Carl Jung, Memories Dreams and Reflections, Page 341

Just as the body has an anatomical prehistory of millions of years, so also does the psychic system. ~Carl Jung, Memories Dreams and Reflections, Page 348

Consciousness began its evolution from an animal-like state which seems to us unconscious, and the same process of differentiation is repeated in every child. ~Carl Jung, Memories Dreams and Reflections, Page 348

The psyche of the child in its preconscious state is anything but a tabula rasa; it is already preformed in a recognizably individual way, and is moreover equipped with all specifically human instincts, as well as with the apriori foundations of the higher functions. ~Carl Jung, Memories Dreams and Reflections, Page 348

This instinct comes to us from within, as a compulsion or will or command, and if as has more or less been done from time immemorial we give it the name of a personal daimon we are at least aptly expressing the psychological situation. ~Carl Jung, Memories Dreams and Reflections, Page 349

I had, from the first visit, been personally affected by the figure of Galla Placidia, and had often wondered how it must have been for this highly cultivated, fastidious woman to live at the side of a barbarian prince. ~Carl Jung, Memories Dreams and, Page 286

What happens within oneself when one integrates previously unconscious contents with the consciousness is something which can scarcely be described in words. ~Carl Jung, Memories Dreams and Reflections, Page 287

Since my experience in the baptistery in Ravenna, I know with certainty that something interior can seem to be exterior, and that something exterior can appear to be interior. ~Carl Jung, Memories Dreams and Reflections, Page 287

India affected me like a dream, for I was and remained in search of myself, of the truth peculiar to myself. ~Carl Jung, Memories Dreams and Reflections, Page 275

India gave me my first direct experience of an alien, highly differentiated culture. ~Carl Jung, Memories Dreams and Reflections, Page 275

In India, however, I had the chance to speak with representatives of the Indian mentality, and to compare it with the European. ~Carl Jung, Memories Dreams and Reflections, Page 275

Neither in Europe can I make any borrowings from the East but must shape my life out of myself out of what my inner being tells me, or what nature brings to me. ~Carl Jung, Memories Dreams and Reflections, Page 275

In a conversation with a cultivated Chinese I was also impressed, again and again, by the fact that these people are able to integrate so-called “evil” without ‘losing face.” ~Carl Jung, Memories Dreams and Reflections, Page 275

I want to be freed neither from human beings, nor from myself, nor from nature; for all these appear to me the greatest of miracles. Nature, the psyche, and life appear to me like divinity unfolded and what more could I wish for? ~Carl Jung, Memories Dreams and Reflections, Page 276

I cannot be liberated from anything that I do not possess, have not done or experienced. ~Carl Jung, Memories Dreams and Reflections, Page 276

Real liberation becomes possible for me only when I have done all that I was able to do, when I have completely devoted myself to a thing and participated in it to the utmost. ~Carl Jung, Memories Dreams and Reflections, Page 276

If I withdraw from participation, I am virtually amputating the corresponding part of my psyche. ~Carl Jung, Memories Dreams and Reflections, Page 276

A man who has not passed through the inferno of his passions has never overcome them. ~Carl Jung, Memories Dreams and Reflections, Page 277

I grasped the life of the Buddha as the reality of the self which had broken through and laid claim to a personal life. ~Carl Jung, Memories Dreams and Reflections, Page 279

Buddha saw and grasped the cosmogonic dignity of human consciousness; for that reason he saw clearly that if a man succeeded in extinguishing this light, the world would sink into nothingness. ~Carl Jung, Memories Dreams and Reflections, Page 279

Christ like Buddha is an embodiment of the self, but in an altogether different sense. Both stood for an overcoming of the world: Buddha out of rational insight; Christ as a foredoomed sacrifice. ~Carl Jung, Memories Dreams and Reflections, Page 279

Buddha lived out his life and died at an advanced age, whereas Christ’s activity as Christ probably lasted no more than a year. ~Carl Jung, Memories Drams and Reflections, Page 279

Buddhism underwent the same transformation as Christianity: Buddha became, as it were, the image of the development of the self; he became a model for men to imitate, whereas actually he had preached that by overcoming the Nidana-chain every human being could become an illuminate, a buddha. ~Carl Jung, Memories Dreams and Reflections, Page 280

All conceivable statements are made by the psyche. ~Carl Jung, Memories Dreams and Reflections, Page 350
The psyche cannot leap beyond itself. It cannot set up any absolute truths, for its own polarity determines the relativity of its statements. ~Carl Jung, Memories Dreams and Reflections, Page 350

I have never drawn this overhasty conclusion, for I have never been inclined to think that our senses were capable of perceiving all forms of being. ~Carl Jung, Memories Dreams and Reflections, Page 351
After my wife’s death in 1955, I felt an inner obligation to become what I myself am. ~Carl Jung, Memories, Dreams and Reflections, Page 225

I had started the first tower in 1923, two months after the death of my mother. ~Carl Jung, Memories, Dreams and Reflections, Page 225

At Bollingen I am in the midst of my true life, I am most deeply myself. Here I am, as it were, the “age-old son of the mother.” ~Carl Jung, Memories, Dreams and Reflections, Page 225

I feel very strongly that I am under the influence of things or questions which were left incomplete and unanswered by my parents and grandparents and more distant ancestors. ~Carl Jung, Memories, Dreams and Reflections, Page 233

It often seems as if there were an impersonal karma within a family, which is passed on from parents to children. ~Carl Jung, Memories, Dreams and Reflections, Page 233

A collective problem, if not recognized as such, always appears as a personal problem, and in individual cases may give the impression that something is out of order in the realm of the personal psyche. ~Carl Jung, Memories, Dreams and Reflections, Page 233

The dichotomy of Faust-Mephistopheles came together within myself into a single person, and I was that person. In other words, I was directly struck, and recognized that this was my fate. ~Carl Jung, Memories, Dreams and Reflections, Page 234
We no longer live on what we have, but on promises, no longer in the light of the present day, but in the darkness of the future, which, we expect, will at last bring the proper sunrise. ~Carl Jung, Memories, Dreams and Reflections, Page 236
At last I was where I had longed to be in a non-European country where no European language was spoken and no Christian conceptions prevailed, where a different race lived and a different historical tradition and philosophy had set its stamp upon the face of the crowd. ~Carl Jung, Memories, Dreams an Reflections, Page 238

What the Europeans regard as Oriental calm and apathy seemed to me a mask; behind it I sensed a restlessness, a degree of agitation, which I could not explain. ~Carl Jung, Memories, Dreams an Reflections, Page 239
What the technological age will do with Islam remains to be seen. ~Carl Jung, Memories, Dreams an Reflections, Page 239

The deeper we penetrated into the Sahara; the more time slowed down for me; it even threatened to move backward. ~Carl Jung, Memories, Dreams an Reflections, Page 240

What we lack is intensity of life. ~Carl Jung, Memories, Dreams an Reflections, Page 242

Knowledge does not enrich us; it removes us more and more from the mythic world in which we were once at home by right of birth. ~Carl Jung, Memories, Dreams and Reflections, Page 252

In talk with a European, one is constantly running up on the sand bars of things long known but never understood; with this [Pueblo] Indian, the vessel floated freely on deep, alien seas. ~Carl Jung, Memories, Dreams and Reflections, Page 247

See,” how cruel the whites look. Their lips are thin, their noses sharp, their faces furrowed and distorted by folds. Their eyes have a staring expression; they are always seeking something. What are they seeking? The whites always want something; they are always uneasy and restless. We do not know what they want. We do not understand them. We think that they are mad.” ~Mountain Lake, Memories, Dreams and Reflections, Page 247-248

“Why,” Mountain Lake said, “do the Americans not let us alone? Why do they want to forbid our dances? Why do they make difficulties when we want to take our young people from school in order to lead them to the kiva (site of the rituals), and instruct them in our religion? We do nothing to harm the Americans!” ~Mountain Lake, Memories, Dreams and Reflections, Page 251

“The Americans want to stamp out our religion. Why can they not let us alone? What we do, we do not only for ourselves but for the Americans also. Yes, we do it for the whole world. Everyone benefits by it.” ~Mountain Lake, Memories, Dreams and Reflections, Page 251-252

“After all,” he said, “we are a people who live on the roof of the world; we are the sons of Father Sun, and with our religion we daily help our father to go across the sky. We do this not only for ourselves, but for the whole world. If we were to cease practicing our religion, in ten years the sun would no longer rise. Then it would be night forever.” ~Mountain Lake, Memories, Dreams and Reflections, Page 252

“What nature leaves imperfect, the art perfects,” say the alchemists. Man, I, in an invisible act of creation put the stamp of perfection on the world by giving it objective existence. ~Carl Jung, Memories, Dreams and Reflections, Page 255

Now I knew what it was and knew even more: that man is indispensable for the completion of creation; that, in fact, he himself is the second creator of the world, who alone has given to the world its objective existence without which, unheard, unseen, silently eating, giving birth, dying, heads nodding through hundreds of millions of years, it would have gone on in the profoundest night of non-being down to its unknown end. ~Carl Jung, Memories, Dreams and Reflections, Page 256

The old man said that this was the true religion of all peoples, that all Kevirondos, all Buganda, all tribes for as far as the eye could see from the mountain and endlessly farther, worshiped adhista that is, the sun at the moment of rising. ~Carl Jung, Memories, Dreams and Reflections, Page 267

Evidently, the meaning of the Elgonyi ceremony was that an offering was being made to the sun divinity at the moment of its rising. ~Carl Jung, Memories, Dreams and Reflections, Page 267

To say that the sun is God is to blur and forget the archetypal experience of that moment. “We are glad that the night when the spirits are abroad is over now,” the natives will say but that is already a rationalization. ~Carl Jung, Memories, Dreams and Reflections, Page 269
My greatest illumination in this respect had been my discovery of the Horus principle among the Elgonyi. ~Carl Jung, Memories, Dreams and Reflections, Page 274

Between 1918 and 1926 1 had seriously studied the Gnostic writers, for they too had been confronted with the primal world of the unconscious and had dealt with its contents, with images that were obviously contaminated with the world of instinct. ~Carl Jung, Memories, Dreams and Reflections, Page 201

But the Gnostics were too remote for me to establish any link with them in regard to the questions that were confronting me. ~Carl Jung, Memories, Dreams and Reflections, Page 201

As far as I could see, the tradition that might have connected Gnosis with the present seemed to have been severed, and for a long time it proved impossible to find any bridge that led from Gnosticism or Neo-Platonism to the contemporary world. ~Carl Jung, Memories, Dreams and Reflections, Page 201

Grounded in the natural philosophy of the Middle Ages, alchemy formed the bridge on the one hand into the past, to Gnosticism, and on the other into the future, to the modern psychology of the unconscious. ~Carl Jung, Memories, Dreams and Reflections, Page 201

The motif of the Gnostic Yahweh and Creator-God reappeared in the Freudian myth of the primal father and the gloomy superego deriving from that father. ~Carl Jung, Memories, Dreams and Reflections, Page 201

I was in correspondence with him at the time and had let him know how much I valued his work. As his tragic death shows, Silberer’s discovery of the problem was not followed by insight into it. ~Carl Jung, Memories, Dreams and Reflections, Page 204

This (Alchemy) was, of course, a momentous discovery: I had stumbled upon the historical counterpart of my psychology of the unconscious. ~Carl Jung, Memories, Dreams and Reflections, Page 205

The possibility of a comparison with alchemy, and the uninterrupted intellectual chain back to Gnosticism, gave substance to my psychology. ~Carl Jung, Memories, Dreams and Reflections, Page 205

I regard my work on alchemy as a sign of my inner relationship to Goethe. ~Carl Jung, Memories, Dreams and Reflections, Page 206
My real scientific work began with the association experiment in 1903. ~Carl Jung, Memories, Dreams and Reflections, Page 206
I was presumptuous enough to send a copy of my book [Psychological Types] to Spitteler. ~Carl Jung, Memories, Dreams and Reflections, Page 207
The ancient idea of the Anthropos, whose roots lie in Jewish tradition on the one hand and in the Egyptian Horus myth on the other, had taken possession of the people at the beginning of the Christian era, for it was part of the Zeitgeist. ~Carl Jung, Memories, Dreams and Reflections, Page 211

The main problem of medical psychotherapy is the transference. In this matter Freud and I were in complete agreement. ~Carl Jung, Memories, Dreams and Reflections, Page 212

I knew that this was the room where my mother, who in reality had long been dead, was visited, and that she had set up these beds for visiting spirits to sleep. ~Carl Jung, Memories, Dreams and Reflections, Page 213

Thus both my parents appeared burdened with the problem of the “cure of souls,” which in fact was really my task. ~Carl Jung, Memories, Dreams and Reflections, Page 214

In the final analysis it is God who created the world and its sins, and who therefore became Christ in order to suffer the fate of humanity. ~Carl Jung, Memories, Dreams and Reflections, Page 216

My Answer to Job was meant to be no more than the utterance of a single individual, who hopes and expects to arouse some thoughtfulness in his public. ~Carl Jung, Memories, Dreams and Reflections, Page 217

Only later did I understand what this allusion to Uriah signified: not only was I forced to speak publicly, and very much to my detriment, about the ambivalence of the God-image in the Old Testament; but also, my wife would be taken from me by death. ~Carl Jung, Memories, Dreams and Reflections, Page 220

A synchronicity exists between the life of Christ and the objective astronomical event, the entrance of the spring equinox into the sign of Pisces. Christ is therefore the “Fish” (just as Hammurabi before him was the “Ram”) and comes forth as the ruler of the new aeon. ~Carl Jung, Memories, Dreams and Reflections, Page 221

The moment I touched bottom, I reached the bounds of scientific understanding, the transcendental, the nature of the archetype per se, concerning which no further scientific statements can be made. ~Carl Jung, Memories, Dreams and Reflections, Page 221

When I endured these assaults of the unconscious I had an unswerving conviction that I was obeying a higher will, and that feeling continued to uphold me until I had mastered the task. ~Carl Jung, Memories, Dreams and Reflections, Page 177
I was frequently so wrought up that I had to do certain yoga exercises in order to hold my emotions in check. ~Carl Jung, Memories, Dreams and Reflections, Page 177
As soon as I had the feeling that I was myself again, I abandoned this restraint upon the emotions and allowed the images and inner voices to speak afresh. ~Carl Jung, Memories, Dreams and Reflections, Page 177
Had I left those images hidden in the emotions, I might have been torn to pieces by them. ~Carl Jung, Memories, Dreams and Reflections, Page 177

As a result of my experiment I learned how helpful it can be, from the therapeutic point of view, to find the particular images which lie behind emotions. ~Carl Jung, Memories, Dreams and Reflections, Page 178
Archetypes speak the language of high rhetoric, even of bombast. ~Carl Jung, Memories, Dreams and Reflections, Page 178

From the beginning I had conceived my voluntary confrontation with the unconscious as a scientific experiment which I myself was conducting and in whose outcome I was vitally interested. ~Carl Jung, Memories, Dreams and Reflections, Page 178

After the deed I felt an overpowering compassion, as though I myself had been shot: a sign of my secret identity with Siegfried, as well as of the grief a man feels when he is forced to sacrifice his ideal and his conscious attitudes. ~Carl Jung, Memories, Dreams and Reflections, Page 180

This identity and my heroic idealism had to be abandoned, for there are higher things than the ego’s will, and to these one must bow. ~Carl Jung, Memories, Dreams and Reflections, Page 180
Salome is an anima figure. She is blind because she does not see the meaning of things. ~Carl Jung, Memories, Dreams and Reflections, Page 181

Philemon was a pagan and brought with him an Egypto-Hellenistic atmosphere with a Gnostic coloration. ~Carl Jung, Memories, Dreams and Reflections, Page 182

It was he [Philemon] who taught me psychic objectivity, the reality of the psyche. ~Carl Jung, Memories, Dreams and Reflections, Page 183

Psychologically, Philemon represented superior insight. ~Carl Jung, Memories, Dreams and Reflections, Page 183
“There are ghostly gurus too,” he added. “Most people have living gurus. But there are always some who have a spirit for teacher.” ~Carl Jung, Memories, Dreams and Reflections, Page 184

Later, Philemon became relativized by the emergence of yet another figure, whom I called Ka. ~Carl Jung, Memories, Dreams and Reflections, Page 184

Philemon was the spiritual aspect, or “meaning.” Ka, on the other hand, was a spirit of nature like the Anthroparion of Greek alchemy with which at the time I was still unfamiliar. ~Carl Jung, Memories, Dreams and Reflections, Page 185

Ka was he who made everything real, but who also obscured the halcyon spirit, Meaning, or replaced it by beauty, the “eternal reflection.” ~Carl Jung, Memories, Dreams and Reflections, Page 185

But what a dreary world it would be if the rules were not violated sometimes! ~Carl Jung, Memories, Dreams and Reflections, Page 191

From that time on, the dead have become ever more distinct for me as the voices of the Unanswered, Unresolved, and Unredeemed; for since the questions and demands which my destiny required me to answer did not come to me from outside, they must have come from the inner world. ~Carl Jung, Memories, Dreams and Reflections, Page 191

It [Faust] is a link in the Aurea Catena which has existed from the beginnings of philosophical alchemy and Gnosticism down to Nietzsche’s Zarathustra. ~Carl Jung, Memories, Dreams and Reflections, Page 189

What, finally, does it mean when St. Paul confesses: “The evil which I would not, that I do”? ~Carl Jung, Memories Dreams and Reflections, Page 353

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 Jung, Memories Dreams and Reflections, Page 335

I prefer the term “the unconscious,” knowing that I might equally well speak of “God” or “daimon” if I wished to express myself in mythic language. ~Carl Jung, Memories Dreams and Reflections, Page 336-337

By this act of incarnation man that is, his ego is inwardly replaced by “God,” and God becomes outwardly man, in keeping with the saying of Jesus: “Who sees me, sees the Father.” ~Carl Jung, Memories Dreams and Reflections, Page 337

Theological thinkers have therefore felt it necessary to equip Jesus with qualities which raise him above ordinary human existence. Above all he lacks the macula peccati (stain of original sin). ~Carl Jung, Memories Dreams and Reflections, Page 337

If the Creator were conscious of Himself, He would not need conscious creatures; nor is it probable that the extremely indirect methods of creation, which squander millions of years upon the development of countless species and creatures, are the outcome of purposeful intention. ~Carl Jung, Memories Dreams and Reflections, Page 339

The importance of consciousness is so great that one cannot help suspecting the element of meaning to be concealed somewhere within all the monstrous, apparently senseless biological turmoil, and that the road to its manifestation was ultimately found on the level of warm-blooded vertebrates possessed of a differentiated brain found as if by chance, unintended and unforeseen, and yet somehow sensed, felt and groped for out of some dark urge. ~Carl Jung, Memories Dreams and Reflections, Page 339

The need for mythic statements is satisfied when we frame a view of the world which adequately explains the meaning of human existence in the cosmos, a view which springs from our psychic wholeness, from the co-operation between conscious and unconscious. ~Carl Jung, Memories Dreams and Reflections, Page 340

No science will ever replace myth, and a myth cannot be made out of any science. ~Carl Jung, Memories Dreams and Reflections, Page 340

For it is not that “God” is a myth, but that myth is the revelation of a divine life in man. ~Carl Jung, Memories Dreams and Reflections, Page 340

When no valid secrets really exist, mysteries are invented or contrived to which privileged initiates are admitted. Such was the case with the Rosicrucians and many other societies. ~Carl Jung, Memories Dreams and Reflections, Page 342.
The man, therefore, who, driven by his daimon, steps beyond the limits of the intermediary stage, truly enters the “untrodden, untreadable regions/’sallies into no man’s land last only as long as no such conflicts occur, and come swiftly to an end as soon as conflict is sniffed from afar. ~Carl Jung, Memories Dreams and Reflections, Page 344.
There is now an authentic secret in his life which cannot be discussed if only because he is involved in an endless inner trial in which he is his own counsel and ruthless examiner, and no secular or spiritual judge can restore his easy sleep. ~Carl Jung, Memories Dreams and Reflections, Page 345

Just as all energy proceeds from opposition, so the psyche too possesses its inner polarity, this being the indispensable prerequisite for its aliveness, as Heraclitus realized long ago. ~Carl Jung, Memories Dreams and Reflections, Page 346

If, Therefore, we speak of “God” as an “archetype,” we are saying nothing about His real nature but are letting it be known that “God” already has a place in that part of our psyche which is pre-existent to consciousness and that He therefore cannot be considered an invention of consciousness. ~Carl Jung, Memories Dreams and Reflections, Page 347-348

Or if not atheism, then Gnosticism anything, heaven forbid, but a psychic reality like the unconscious. ~Carl Jung, Memories Dreams and Reflections, Page 348

If the unconscious is anything at all, it must consist of earlier evolutionary stages of our conscious psyche. ~Carl Jung, Memories Dreams and Reflections, Page 348

Consciousness is phylogenetically and ontogenetically a secondary phenomenon. It is time this obvious fact were grasped at last. ~Carl Jung, Memories Dreams and Reflections, Page 348
Just as the body has an anatomical prehistory of millions of years, so also does the psychic system. ~Carl Jung, Memories Dreams and Reflections, Page 348

Psychology has no room for judgments like “only religious” or “only philosophical” despite the fact that we too often hear the charge of something’s being “only psychological” especially from theologians. ~Carl Jung, Memories Dreams and Reflections, Page 350

Once more I fell into a strange mood in the tomb of Galla Placidia, once more I was deeply stirred. ~Carl Jung, Memories Dreams and Reflections, Page 284

Her [Galla Placidia] fate and her whole being were vivid presences to me; with her intense nature, she was a suitable embodiment for my anima. ~Carl Jung, Memories Dreams and Reflections, Page 286

The anima of a man has a strongly historical character. ~Carl Jung, Memories Dreams and Reflections, Page 286
To the individual, the anima is all life that has been in the past and is still alive in him. ~Carl Jung, Memories Dreams and Reflections, Page 286

India honored me with three doctorates, from Allahabad, Benares, and Calcutta representatives of Islam, of Hinduism, and of British-Indian medicine and science. ~Carl Jung, Memories Dreams and Reflections, Page 280

Some ten years before, I had discovered that in many places in England the myth of the Grail was still a living thing, in spite of all the scholarship that has accumulated around this tradition. ~Carl Jung, Memories Dreams and Reflections, Page 282
But India did not pass me by without a trace; it left tracks which lead from one infinity into another infinity. ~Carl Jung, Memories Dreams and Reflections, Page 284

I sometimes feel that Paul’s words ‘Though I speak with the tongues of men and of angels and have not love” might well be the first condition of all cognition and the quintessence of divinity itself. ~Carl Jung, Memories Dreams and Reflections, Page 353

Primitive huts concretize an idea of wholeness, a familial wholeness in which all sorts of small domestic animals likewise participate. ~Carl Jung, Memories, Dreams and Reflections, Page 224

In my retiring room [at Bollingen] I am by myself. I keep the key with me all the time; no one else is allowed in there except with my permission. ~Carl Jung, Memories, Dreams and Reflections, Page 224

Evenings, I light the old lamps. There is no running water, and I pump the water from the well. I chop the wood and cook the food. These simple acts make man simple; and how difficult it is to be simple! ~Carl Jung, Memories, Dreams and Reflections, Page 226

It might be said that the secret of Merlin was carried on by alchemy, primarily in the figure of Mercurius. ~Carl Jung, Memories, Dreams and Reflections, Page 228

At the same time I had a visual image of several hundred dark-clad figures, possibly peasant boys in their Sunday clothes, who had come down from the mountains and were pouring in around the Tower, on both sides, with a great deal of loud trampling, laughing, singing, and playing of accordions. ~Carl Jung, Memories, Dreams and Reflections, Page 229

My daughter had sensed the presence of the dead body. Her power to sense such things is something she inherits from my grandmother on my mother’s side. ~Carl Jung, Memories, Dreams and Reflections, Page 232

Therefore I felt personally implicated, and when Faust, in his hubris and self-inflation, caused the murder of Philemon and Baucis, I felt guilty, quite as if I myself in the past had helped commit the murder of the two old people. ~Carl Jung, Memories, Dreams and Reflections, Page 234

Thus we remain ignorant of whether our ancestral components find an elementary gratification in our lives, or whether they are repelled. ~Carl Jung, Memories, Dreams and Reflections, Page 237
Inner peace and contentment depend in large measure upon whether or not the historical family which is inherent in the individual can be harmonized with the ephemeral conditions of the present. ~Carl Jung, Memories, Dreams and Reflections, Page 237

At last I was where I had longed to be in a non-European country where no European language was spoken and no Christian conceptions prevailed, where a different race lived and a different historical tradition and philosophy had set its stamp upon the face of the crowd. ~Carl Jung, Memories, Dreams an Reflections, Page 238

In traveling to Africa to find a psychic observation post outside the sphere of the European, I unconsciously wanted to find that part of my personality which had become invisible under the influence and the pressure of being European. ~Carl Jung, Memories, Dreams an Reflections, Page 244
The Arab’s dusky complexion marks him as a “shadow,” but not the personal shadow, rather an ethnic one associated not with my persona but with the totality of my personality, that is, with the self. ~Carl Jung, Memories, Dreams an Reflections, Page 245
What we from our point of view call colonization, missions to the heathen, spread of civilization, etc., has another face the face of a bird of prey seeking with cruel intentness for distant quarry a face worthy of a race of pirates and highwaymen. ~Carl Jung, Memories, Dreams and Reflections, Page 248

Never before had I run into such an atmosphere of secrecy [Pueblo Religion]; the religions of civilized nations today are all accessible; their sacraments have long ago ceased to be mysteries. ~Carl Jung, Memories, Dreams and Reflections, Page 249

Mombassa remains in my memory as a humidly hot, European, Indian, and Negro settlement hidden in a forest of palms and mango trees. ~Carl Jung, Memories, Dreams and Reflections, Page 254

It [Being in Mombassa] was as if I were this moment returning to the land of my youth, and as if I knew that dark-skinned man who had been waiting for me for five thousand years. ~Carl Jung, Memories, Dreams and Reflections, Page 254

Because I already had gray hair at the time (I was then fifty), I was the “mzee” the old man, and was regarded as a hundred years old. ~Carl Jung, Memories, Dreams and Reflections, Page 259

They termed me a “man of the Book” because of my knowledge of the Koran. To their minds, I was a disguised Mohammedan. ~Carl Jung, Memories, Dreams and Reflections, Page 265

It was a profoundly stirring experience for me to find at the sources of the Nile, this reminder of the ancient Egyptian conception of the two acolytes of Osiris, Horus and Set. ~Carl Jung, Memories, Dreams and Reflections, Page 268

There is a sadness in animals’ eyes, and we never know whether that sadness is bound up with the soul of the animal or is a poignant message which speaks to us out of that still unconscious existence. ~Carl Jung, Memories, Dreams and Reflections, Page 269

I am not my own history or historiographer ~Carl Jung, BBC Interview 1959
Analytical psychology is fundamentally a natural science, but it is subject far more than any other science to the personal bias of the observer. ~Carl Jung, Memories, Dreams and Reflections, Page 200

This (Alchemy) was, of course, a momentous discovery: I had stumbled upon the historical counterpart of my psychology of the unconscious. ~Carl Jung, Memories, Dreams and Reflections, Page 205

The possibility of a comparison with alchemy, and the uninterrupted intellectual chain back to Gnosticism, gave substance to my psychology. ~Carl Jung, Memories, Dreams and Reflections, Page 205

I was presumptuous enough to send a copy of my book [Psychological Types] to Spitteler. ~Carl Jung, Memories, Dreams and Reflections, Page 207

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 Jung, Memories, Dreams and Reflections, Page 209
Not only do I leave the door open for the Christian message, but I consider it of central importance for Western man. It needs, however, to be seen in a new light, in accordance with the changes wrought by the contemporary spirit. ~Carl Jung, Memories, Dreams and Reflections, Page 210
A vision as such is nothing unusual for me, for I frequently see extremely vivid hypnagogic images. ~Carl Jung, Memories, Dreams and Reflections, Page 210
The green gold is the living quality which the alchemists saw not only in man but also in inorganic nature. ~Carl Jung, Memories, Dreams and Reflections, Page 210

My vision was thus a union of the Christ-image with his analogue in matter, the filius macrocosmi. ~Carl Jung, Memories, Dreams and Reflections, Page 211

It was also important to me to show how Christ could have been astrologically predicted, and how he was understood both in terms of the spirit of his age and in the course of two thousand years of Christian civilization. ~Carl Jung, Memories, Dreams and Reflections, Page 211

Thus both my parents appeared burdened with the problem of the “cure of souls,” which in fact was really my task. ~Carl Jung, Memories, Dreams and Reflections, Page 214

Had it not been for my unwillingness to intrude upon my wife’s field, I would unquestionably have had to include the Grail legend in my studies of alchemy. ~Carl Jung, Memories, Dreams and Reflections, Page 215

Blind acceptance never leads to a solution; at best it leads only to a standstill and is paid for heavily in the next generation. ~Carl Jung, Memories, Dreams and Reflections, Page 215

The “pisciculi Christianorum” show that those who imitate Christ are themselves fish that is, unconscious souls who require the cura animarum. ~Carl Jung, Memories, Dreams and Reflections, Page 216

There I had dealt with the psychology of Christianity, and Job is a kind of prefiguration of Christ. The link between them is the idea of suffering. ~Carl Jung, Memories, Dreams and Reflections, Page 216

Miracles and terrible mysteries are close at hand. I feel the things that were and that will be. Behind the ordinary the eternal abyss yawns. The earth gives me back what it hid.” ~C.G. Jung, The Red Book, Page 305

Everything that I have written this year and last year, “The Undiscovered Self,” “Flying Saucers: A Modern Myth,” “A Psychological View of Conscience,” has grown out of the stone sculptures I did after my wife’s death. ~Carl Jung, Memories, Dreams and Reflections, Page 175

But there was a demonic strength in me, and from the beginning there was no doubt in my mind that I must find the meaning of what I was experiencing in these fantasies. ~Carl Jung, Memories, Dreams and Reflections, Page 177

Had I left those images hidden in the emotions, I might have been torn to pieces by them. ~Carl Jung, Memories, Dreams and Reflections, Page 177

As a of my experiment I learned how helpful it can be, from the therapeutic point of view, to find the particular images which lie behind emotions. ~Carl Jung, Memories, Dreams and Reflections, Page 178

Archetypes speak the language of high rhetoric, even of bombast. ~Carl Jung, Memories, Dreams and Reflections, Page 178

In the beginning I had conceived my voluntary confrontation with the unconscious as a scientific experiment which I myself was conducting and in whose outcome I was vitally interested. ~Carl Jung, Memories, Dreams and Reflections, Page 178

This idea that I was committing myself to a dangerous enterprise not for myself alone, but also for the sake of my patients helped me over several critical phases. ~Carl Jung, Memories, Dreams and Reflections, Page 179
After the deed I felt an overpowering compassion, as though I myself had been shot: a sign of my secret identity with Siegfried, as well as of the grief a man feels when he is forced to sacrifice his ideal and his conscious attitudes. ~Carl Jung, Memories, Dreams and Reflections, Page 180

Salome is an anima figure. She is blind because she does not see the meaning of things. ~Carl Jung, Memories, Dreams and Reflections, Page 181

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.” ~Carl Jung, Memories, Dreams and Reflections, Page 183
Then I thought, “Perhaps my unconscious is forming a personality that is not me, but which is insisting on coming through to expression.” ~Carl Jung, Memories, Dreams and Reflections, Page 185
For decades I always turned to the anima when I felt that my emotional behavior was disturbed, and that something had been constellated in the unconscious. I would then ask the anima: “Now what are you up to? What do you see? I should like to know.” ~Carl Jung, Memories, Dreams and Reflections, Page 187

Today I am directly conscious of the anima’s ideas because I have learned to accept the contents of the unconscious and to understand them. ~Carl Jung, Memories, Dreams and Reflections, Page 186

I know how I must behave toward the inner images. ~Carl Jung, Memories, Dreams and Reflections, Page 188
Nietzsche had lost the ground under his feet because he possessed nothing more than the inner world of his thoughts which incidentally possessed him more than he it. ~Carl Jung, Memories, Dreams and Reflections, Page 189

Thus my family and my profession always remained a joyful reality and a guarantee that I also had a normal existence. ~Carl Jung, Memories, Dreams and Reflections, Page 189

My eldest daughter saw a white figure passing through the room. My second daughter, independently of her elder sister, related that twice in the night her blanket had been snatched away; and that same night my nine-year-old son had an anxiety dream. ~Carl Jung, Memories, Dreams and Reflections, Page 190

These conversations with the dead formed a kind of prelude to what I had to communicate to the world about the unconscious: a kind of pattern of order and interpretation of its general contents. ~Carl Jung, Memories, Dreams and Reflections, Page 192

I took great care to try to understand every single image, every item of my psychic inventory, and to classify them scientifically so far as this was possible and, above all, to realize them in actual life. ~Carl Jung, Memories, Dreams and Reflections, Page 192

I found that Freud’s technique of dream analysis and dream interpretation cast a valuable light upon schizophrenic forms of expression. ~Carl Jung, Memories, Dreams and Reflections, Page 146

As early as 1900 1 had read Freud’s The Interpretation of Dreams. 1 had laid the book aside, at the time, because I did not yet grasp it. ~Carl Jung, Memories, Dreams and Reflections, Page 146-147

The situation was different when it came to the content of the repression. Here I could not agree with Freud. He considered the cause of the repression to be a sexual trauma. ~Carl Jung, Memories, Dreams and Reflections, Page 147

But then I heard the voice of my second personality: “If you do a thing like that, as if you had no knowledge of Freud, it would be a piece of trickery. You cannot build your life upon a lie.” ~Carl Jung, Memories, Dreams and Reflections, Page 148

Above all, Freud’s attitude toward the spirit seemed to me highly questionable. ~Carl Jung, Memories, Dreams and Reflections, Page 149

I had a strong intuition that for him [Freud] sexuality was a sort of numinosum. ~Carl Jung, Memories, Dreams and Reflections, Page 150

To me the sexual theory was just as occult, that is to say, just as unproven an hypothesis, as many other speculative views. ~Carl Jung, Memories, Dreams and Reflections, Page 151

Although, for Freud, sexuality was undoubtedly a numinosum, his terminology and theory seemed to define it exclusively as a biological function. ~Carl Jung, Memories, Dreams and Reflections, Page 152

Freud himself had told me that he had never read Nietzsche; now I saw Freud’s psychology as, so to speak, an adroit move on the part of intellectual history, compensating for Nietzsche’s deification of the power principle. ~Carl Jung, Memories, Dreams and Reflections, Page 153

Nietzsche, helpless in the hands of his destiny, had to create a “superman” for himself. Freud, I concluded, must himself be so profoundly affected by the power of Eros that he actually wished to elevate it into a dogma aere perennius like a religious numen. ~Carl Jung, Memories, Dreams and Reflections, Page 153-154
When I thought about dreams and the contents of the unconscious, I never did so without making historical comparisons; in my student days I always used Krug’s old dictionary of philosophy. ~Carl Jung, Memories, Dreams and Reflections, Page 161

I was never able to agree with Freud that the dream is a “facade” behind which its meaning lies hidden a mean Jing already known but maliciously, so to speak, withheld from consciousness. ~Carl Jung, Memories, Dreams and Reflections, Page 161

In the course of this reading I came across Friedrich Creuzer’s Symbolik und Mythologie der alten Volker and that fired me! ~Carl Jung, Memories, Dreams and Reflections, Page 162

I read like mad and worked with feverish interest through a mountain of mythological material, then through the Gnostic writers, and ended in total confusion. ~Carl Jung, Memories, Dreams and Reflections, Page 162

Freud himself had a neurosis, no doubt diagnosable and one with highly troublesome symptoms, as I had discovered on our voyage to America. ~Carl Jung, Memories, Dreams and Reflections, Page 167

When I was working on my book about the libido and approaching the end of the chapter “The Sacrifice,” I knew in advance that its publication would cost me my friendship with Freud. ~Carl Jung, Memories, Dreams and Reflections, Page 167

I spoke with my wife about this and told her of my fears (Freud’s reaction to “The Sacrifice”. She attempted to reassure me, for she thought that Freud would magnanimously raise no objections, although he might not accept my views. ~Carl Jung, Memories, Dreams and Reflections, Page 167

After the break with Freud, all my friends and acquaintances dropped away. My book was declared to be rubbish; I was a mystic, and that settled the matter. Riklin and Maeder alone stuck by me. ~Carl Jung, Memories, Dreams and Reflections, Page 167

It is a widespread error to imagine that I do not see the value of sexuality. ~Carl Jung, Memories, Dreams and Reflections, Page 168

He [Freud] saw with the patient’s eyes, so to speak, and so reached a deeper understanding of mental illness than had hitherto been possible. ~Carl Jung, Memories, Dreams and Reflections, Page 168

Like an Old Testament prophet, he [Freud] undertook to overthrow false gods, to rip the veils away from a mass of dishonesties and hypocrisies, mercilessly exposing the rottenness of the contemporary psyche. ~Carl Jung, Memories, Dreams and Reflections, Page 169

The assimilation of the fundamental insight that psychic life has two poles still remains a task for the future. ~Carl Jung, Memories, Dreams and Reflections, Page 169

When I became acquainted with his work I was planning an academic career and was about to complete a paper that was intended to advance me at the university. But Freud was definitely persona non grata in the academic world at the time, and any connection with him would have been damaging in scientific circles. ~Carl Jung, Memories, Dreams and Reflections, Page 148

In response to this article, two German professors wrote to me, warning that if I remained on Freud’s side and continued to defend him, I would be endangering my academic career. I replied: “If what Freud says is the truth, I am with him. I don’t give a damn for a career if it has to be based on the premise of restricting research and concealing the truth.” ~Carl Jung, Memories, Dreams and Reflections, Page 148

The years at Burghölzli were my years of apprenticeship. Dominating my interests and research was the burning question: “What actually takes place inside the mentally ill?” ~Carl Jung, Memories, Dreams and Reflections, Page 114

In my practice I was constantly impressed by the way the human psyche reacts to a crime committed unconsciously. ~Carl Jung, Memories, Dreams and Reflections, Page 122

She (a patient) had seen people and animals turn away from her and had been so struck by this silent verdict that she could not have endured any further condemnation. ~Carl Jung, Memories, Dreams and Reflections, Page 123

It dawned upon me then for the first time that a general psychology of the personality lies concealed within psychosis, and that even here we come upon the old human conflicts. ~Carl Jung, Memories, Dreams and Reflections, Page 127

Although patients may appear dull and apathetic, or totally imbecilic, there is more going on in their minds, and more that is meaningful, than there seems to be. ~Carl Jung, Memories, Dreams and Reflections, Page 127
At bottom we discover nothing new and unknown in the mentally ill; rather, we encounter the substratum of our own natures. ~Carl Jung, Memories, Dreams and Reflections, Page 127
Outward appearances are frequently deceptive, as I discovered to my astonishment in the case of a young catatonic patient. She was eighteen years old and came from a cultivated family. ~Carl Jung, Memories, Dreams and Reflections, Page 128

Psychotherapy and analysis are as varied as are human individuals. ~Carl Jung, Memories, Dreams and Reflections, Page 131

I treat every patient as individually as possible, because the solution of the problem is always an individual one. ~Carl Jung, Memories, Dreams and Reflections, Page 131

Universal rules can be postulated only with a grain of salt. ~Carl Jung, Memories, Dreams and Reflections, Page 131

A psychological truth is valid only if it can be reversed. ~Carl Jung, Memories, Dreams and Reflections, Page 131
In one analysis I can be heard talking the Adlerian dialect, in another the Freudian. The crucial point is that I confront the patient as one human being to another. ~Carl Jung, Memories, Dreams and Reflections, Page 131

What counts, after all, is not whether a theory is corroborated, but whether the patient grasps himself as an individual. ~Carl Jung, Memories, Dreams and Reflections, Pages 131-132

The psyche is distinctly more complicated and inaccessible than the body. ~Carl Jung, Memories, Dreams and Reflections, Page 132

It is, so to speak, the half of the world which comes into existence only when we become conscious of it. ~Carl Jung, Memories, Dreams and Reflections, Page 132

The psychotherapist, however, must understand not only the patient; it is equally important that he should understand himself. ~Carl Jung, Memories, Dreams and Reflections, Page 132
“Only the wounded physician heals.” ~Carl Jung [citing a Greek Proverb], Memories, Dreams and Reflections, Page 134

But when the doctor wears his personality like a coat of armor, he has no effect. ~Carl Jung, Memories, Dreams and Reflections, Page 134

By means of a relativization of time and space in the unconscious it could well be that I had perceived something which in reality was taking place elsewhere. ~Carl Jung, Memories, Dreams and Reflections, Page 138

The collective unconscious is common to all; it is the foundation of what the ancients called the “sympathy of all things.” ~Carl Jung, Memories, Dreams and Reflections, Page 138
Under my treatment a pagan becomes a pagan and a Christian a Christian, a Jew a Jew, according to what his destiny prescribes for him. ~Carl Jung, Memories, Dreams and Reflections, Page 138

The risk of inner experience, the adventure of the spirit, is in any case alien to most human beings. ~Carl Jung, Memories, Dreams and Reflections, Pages 141-142

I no longer recall the figures exactly; but, on a conservative estimate, a third of my cases were really cured, a third considerably improved, and a third not essentially influenced. ~Carl Jung, Memories, Dreams and Reflections, Page 143

For psychotherapy to be effective a close rapport is needed, so close that the doctor cannot shut his eyes to the heights and depths of human suffering. ~Carl Jung, Memories, Dreams and Reflections, Page 143

I am speaking of those who cannot tolerate the loss of myth and who can neither find a way to a merely exterior world, to the world as seen by science, nor rest satisfied with an intellectual juggling with words, which has nothing whatsoever to do with wisdom. ~Carl Jung, Memories, Dreams and Reflections, Page 144

I have had mainly women patients, who often entered into the work with extraordinary conscientiousness, understanding, and intelligence. It was essentially because of them that I was able to strike out on new paths in therapy. ’~Carl Jung, Memories, Dreams and Reflections, Page 145

Even the pope has a confessor. I always advise analysts: “Have a father confessor, or a mother confessor!” Women are particularly gifted for playing such a part. They often have excellent intuition and a trenchant critical insight, and can see what men have up their sleeves, at times see also into men’s anima intrigues. They see aspects that the man does not see. ~Carl Jung, Memories, Dreams and Reflections, Page 134

From the clinical point of view which then prevailed, the human personality of the patient, his individuality, did not matter at all. Rather, the doctor was confronted with Patient X, with a long list of cut-and-dried diagnoses and a detailing of symptoms. Patients were labeled, rubber-stamped with a diagnosis, and, for the most part, that settled the matter. ~Carl Jung, Memories, Dreams and Reflections, Page 114

The material had been published by my revered and fatherly friend, Theodore Flournoy, in the Archives de Psychologie (Geneva). ~Carl Jung, Memories, Dreams and Reflections, Page 162

He [Jung’s Father] said once, “The boy is interested in everything imaginable, but he does not know what he wants.” ~Carl Jung, Memories, Dreams and Reflections, Page 84

I was ashamed, not so much because our poverty was laid bare for all the world to see, but because I had secretly been convinced that all the “top” people, the people who “counted,” were ill disposed toward me. ~Carl Jung, Memories, Dreams and Reflections, Page 86

Through No. 1’s {personality] eyes I saw myself as a rather disagreeable and moderately gifted young man with vaulting ambitions, an undisciplined temperament, and dubious manners, alternating between naive enthusiasm and fits of childish disappointment, in his innermost essence a hermit and obscurantist. ~Carl Jung, Memories, Dreams and Reflections, Page 86

When No. 2 [personality] predominated, No.1 was contained and obliterated in him, just as, conversely, No. 1 regarded No. 2 as a region of inner darkness. ~Carl Jung, Memories, Dreams and Reflections, Page 87

No. 2 [personality] felt that any conceivable expression of himself would be like a stone thrown over the edge of the world, dropping soundlessly into infinite night. ~Carl Jung, Memories, Dreams and Reflections, Page 87

No. 2, [personality] on the other hand, felt himself in secret accord with the Middle Ages, as personified by Faust, with the legacy of a past which had obviously stirred Goethe to the depths. ~Carl Jung, Memories, Dreams and Reflections, Page 87

Faust, on the other hand, was the living equivalent of No. 2, [personality] and I was convinced that he was the answer which Goethe had given to his times. ~Carl Jung, Memories, Dreams and Reflections, Page 87

When I awoke I realized at once that the figure was a “specter of the Brocken,” my own shadow on the swirling mists, brought into being by the little light I was carrying. ~Carl Jung, Memories, Dreams and Reflections, Page 88

I knew, too, that this little light was my consciousness, the only light I have. My own understanding is the sole treasure I possess, and the greatest. ~Carl Jung, Memories, Dreams and Reflections, Page 88

Now I knew that No. 1 was the bearer of the light, and that No. 2 followed him like a shadow. ~Carl Jung, Memories, Dreams and Reflections, Page 88

My view of the world spun around another ninety degrees; I recognized clearly that my path led irrevocably outward, into the limitations and darkness of three-dimensionality. ~Carl Jung, Memories, Dreams and Reflections, Page 88
It seemed to me that Adam must once have left Paradise in this manner; Eden had become a specter for him, and light was where a stony field had to be tilled in the sweat of his brow. ~Carl Jung, Memories, Dreams and Reflections, Page 88
For the extraordinary idea that in the light of consciousness the inner realm of light appears as a gigantic shadow was not something I would have hit on of my own accord. ~Carl Jung, Memories, Dreams and Reflections, Page 88
I must leave No. 2 behind me, that was clear. But under no circumstances ought I to deny him to myself or declare him invalid. ~Carl Jung, Memories, Dreams and Reflections, Page 89

Children react much less to what grown-ups say than to the imponderables in the surrounding atmosphere. ~Carl Jung, Memories, Dreams and Reflections, Page 89

The peculiar “religious” ideas that came to me even in my earliest childhood were spontaneous products which can be understood only as reactions to my parental environment and to the spirit of the age. ~Carl Jung, Memories, Dreams and Reflections, Page 90

I never had the impression that these influences emanated from my mother, for she was somehow rooted in deep, invisible ground, though it never appeared to me as confidence in her Christian faith. ~Carl Jung, Memories, Dreams and Reflections, Page 90

My mother’s “No. 2,” offered me the strongest support in the conflict then beginning between paternal tradition and the strange, compensatory products which my unconscious had been stimulated to create. ~Carl Jung, Memories, Dreams and Reflections, Page 91

Although we human beings have our own personal life, we are yet in large measure the representatives, the victims and promoters of a collective spirit whose years are counted in centuries. ~Carl Jung, Memories, Dreams and Reflections, Page 91

Thus at least a part of our being lives in the centuries that part which, for my private use, I have designated “No. 2.” ~Carl Jung, Memories, Dreams and Reflections, Page 91

During the years 1892-94 I had a number of rather vehement discussions with my father. ~Carl Jung, Memories, Dreams and Reflections, Page 91

As a country parson he [Jung’s Father] lapsed into a sort of sentimental idealism and into reminiscences of his golden student days, continued to smoke a long student’s pipe, and discovered that his marriage was not all he had imagined it to be. ~Carl Jung, Memories, Dreams and Reflections, Page 91

Theology had alienated my father and me from one another. I felt that I had once again suffered a fatal defeat, though I sensed I was not alone. I had a dim premonition that he was inescapably succumbing to his fate. ~Carl Jung, Memories, Dreams and Reflections, Page 93

Once I heard him [Jung’s Father] praying. He struggled desperately to keep his faith. ~Carl Jung, Memories, Dreams and Reflections, Page 93

What were men, anyway? “They are born dumb and blind as puppies” I thought, “and like all God’s creatures are furnished with the dimmest light, never enough to illuminate the darkness in which they grope.” ~Carl Jung, Memories, Dreams and Reflections, Page 93

The arch sin of faith, it seemed to me, was that it forestalled experience. ~Carl Jung, Memories, Dreams and Reflections, Page 94

His [Jung’s Father] depressive moods increased in frequency and intensity, and so did his hypochondria. ~Carl Jung, Memories, Dreams and Reflections, Page 94

I would not have missed this time of poverty. ~Carl Jung, Memories, Dreams and Reflections, Page 95
The material [Miss Miller Fantasies] had been published by my revered and fatherly friend, Theodore Flournoy, in the Archives de Psychologie (Geneva). ~Carl Jung, Memories, Dreams and Reflections, Page 162

I was equally sure that none of the theologians I knew had ever seen “the light that shineth in the darkness” with his own eyes, for if they had they would not have been able to teach a “theological religion” which seemed quite inadequate to me, since there was nothing to do with it but believe it without hope. ~Carl Jung, Memories, Dreams and Reflections, Page 94

For a number of years he [Jung’s Father] had complained of all sorts of abdominal symptoms, though his doctor had been unable to find anything definite wrong with him. ~Carl Jung, Memories Dreams and Reflections, Page 94
One learns to value simple things [when in Poverty]. I still remember the time when I was given a box of cigars as a present. ~Carl Jung, Memories Dreams and Reflections, Page 97

Lord Jesus was to me unquestionably a man and therefore a fallible figure, or else a mere mouthpiece of the Holy Ghost. This highly unorthodox view, a far cry from the theological one, naturally ran up against utter incomprehension. ~Carl Jung, Memories Dreams and Reflections, Page 98

Then, for the first time, I became aware how poor we were, that my father was a poor country parson and I am still poorer parson’s son who had holes in his shoes and had to sit for six hours in school with wet socks. ~Carl Jung, Memories Dreams and Reflections, Page 24

When I was nine years old my mother had had a little girl. ~Carl Jung, Memories Dreams and Reflections, Page 25
To this day, writing down my memories at the age of eighty-three, I have never fully unwound the tangle of my earliest memories. ~Carl Jung, Memories Dreams and Reflections, Page 27

School came to bore me. It took up far too much time which I would rather have spent drawing battles and playing with fire. ~Carl Jung, Memories Dreams and Reflections, Page 27

Divinity classes were unspeakably dull, and I felt a downright fear of the mathematics class. ~Carl Jung, Memories Dreams and Reflections, Page 27

The teacher pretended that algebra was a perfectly natural affair, to be taken for granted, whereas I didn’t even know what numbers really were. ~Carl Jung, Memories Dreams and Reflections, Page 27

All my life it remained a puzzle to me why it was that I never managed to get my bearings in mathematics when there was no doubt whatever that I could calculate properly. ~Carl Jung, Memories Dreams and Reflections, Page 28

In addition, I was exempted from drawing classes on grounds of utter incapacity. ~Carl Jung, Memories Dreams and Reflections, Page 29

To my defeats in mathematics and drawing there was now added a third: from the very first I hated gymnastics. I could not endure having others tell me how to move. ~Carl Jung, Memories Dreams and Reflections, Page 29

When, as I shall describe later, my neurotic fainting spells began, the doctor forbade me to engage in gymnastics, much to my satisfaction. ~Carl Jung, Memories Dreams and Reflections, Page 30

But at this moment I came upon myself. Previously I had existed, too, but everything had merely happened to me. Now I happened to myself. Now I knew I am myself now, now I exist. ~Carl Jung, Memories Dreams and Reflections, Page 32

I could not understand this identity I felt with the eighteenth century. Often in those days I would write the date 1786 instead of 1886, and each time this happened I was overcome by an inexplicable nostalgia. ~Carl Jung, Memories Dreams and Reflections, Page 34

One must be utterly abandoned to God; nothing matters but fulfilling His will. Otherwise all is folly and meaninglessness. ~Carl Jung, Memories Dreams and Reflections, Page 40

It made a lasting impression on me that the unjust steward was praised, and that Peter, the waverer, was appointed the rock upon which the Church was built. ~Carl Jung, Memories Dreams and Reflections, Page 41

I often thought of myself as a corrupt and inferior person, With the experience of God and the cathedral I at last had something tangible that was part of the great secret as if I had always talked of stones falling from heaven and now had one in my pocket. ~Carl Jung, Memories Dreams and Reflections, Page 41

As a matter of fact, I did not say anything about the phallus dream until I was sixty-five. I may have spoken about the other experiences to my wife, but only in later years. ~Carl Jung, Memories Dreams and Reflections, Page 41

Thus the pattern of my relationship to the world was already prefigured: today as then I am a solitary, because I know things and must hint at things which other people do not know, and usually do not even want to know. ~Carl Jung, Memories Dreams and Reflections, Page 41

Later my mother told me that in those days I was often depressed. It was not really that; rather, I was brooding on the secret. ~Carl Jung, Memories Dreams and Reflections, Page 42

“The stone has no uncertainties, no urge to communicate, and is eternally the same for thousands of years,” I would think, “while I am only a passing phenomenon which bursts into all kinds of emotions, like a flame that flares up quickly and then goes out.” ~Carl Jung, Memories Dreams and Reflections, Page 42

I was but the sum of my emotions, and the Other in me was the timeless, imperishable stone. ~Carl Jung, Memories Dreams and Reflections, Page 42

I hated all competition, and if someone played a game too competitively I turned my back on the game. ~Carl Jung, Memories Dreams and Reflections, Page 43

In reality I was involved in such a brawl only once, and it was then that I discovered that a number of my schoolmates were hostile to me. ~Carl Jung, Memories Dreams and Reflections, Page 44

Seven of them lay in ambush for me and suddenly attacked me. I was big and strong by then it was when I was fifteen and inclined to violent rages. ~Carl Jung, Memories Dreams and Reflections, Page 44

For nature seemed, like myself, to have been set aside by God as non-divine, although created by Him as an expression of Himself. Nothing could persuade me that “in the image of God” applied only to man. ~Carl Jung, Memories Dreams and Reflections, Page 45

For a long time the devil had played no part in my thinking, curiously enough. The devil appeared to me no worse than a powerful man’s vicious watchdog, chained up. ~Carl Jung, Memories Dreams and Reflections, Page 46

Obviously we do not know the will of God at all, for if we did we would treat this central problem with awe, if only out of sheer fear of the overpowering God who can work His terrifying will on helpless human beings, as He had done to me. ~Carl Jung, Memories Dreams and Reflections, Page 47

I knew that I had to find the answer out of my deepest self, that I was alone before God, and that God alone asked me these terrible things. From the beginning I had a sense of destiny, as though my life was assigned to me by fate and had to be fulfilled. ~Carl Jung, Memories Dreams and Reflections, Page 47

This gave me an inner security, and, though I could never prove it to myself, it proved itself to me. ~Carl Jung, Memories Dreams and Reflections, Page 38

Often I had the feeling that in all decisive matters I was no longer among men but was alone with God. And when I was “there,” where I was no longer alone, I was outside time; I belonged to the centuries; and He who then gave answer was He who had always been, who had been before my birth. ~Carl Jung, Memories Dreams and Reflections, Page 48

My mother was a very good mother to me. She had a hearty animal warmth, cooked wonderfully, and was most companionable and pleasant. She was very stout, and a ready listener. ~Carl Jung, Memories Dreams and Reflections, Page 48

She would then speak as if talking to herself, but what she said was aimed at me and usually struck to the core of my being, so that I was stunned into silence. The first time I remember this happening was when I was about six years old. ~Carl Jung, Memories Dreams and Reflections, Page 49

By day she was a loving mother, but at night she seemed uncanny. Then she was like one of those seers who is at the same time a strange animal, like a priestess in a bear’s cave. Archaic and ruthless; ruthless as truth and nature. At such moments she was the embodiment of what I have called the “natural mind.” ~Carl Jung, Memories Dreams and Reflections, Page 50

I too have this archaic nature, and in me it is linked with the gift not always pleasant of seeing people and things as they are, I can let myself be deceived from here to Tipperary when 1 don’t want to recognize something, and yet at bottom I know quite well how matters really stand. ~Carl Jung, Memories Dreams and Reflections, Page 50

In this I am like a dog he can be tricked, but he always smells it out in the end. This “insight” is based on instinct, or on a “participation mystique” with others. ~Carl Jung, Memories Dreams and Reflections, Page 50

In the course of my life it has often happened to me that I suddenly knew something which I really could not know at all. The knowledge came to me as though it were my own idea. It was the same with my mother. ~Carl Jung, Memories Dreams and Reflections, Page 51

On the other hand it was quite clear that Jesus, the man, did have to do with God; he had despaired in Gethsemane and on the cross, after having taught that God was a kind and loving father. He too, then, must have seen the fearfulness of God. ~Carl Jung, Memories Dreams and Reflections, Page 53

People cling one-sidedly to His love and goodness, for fear they will fall victim to the tempter and destroyer, Jesus, too, had noticed that, and had therefore taught: “Lead us not into temptation/’ ~Carl Jung, Memories Dreams and Reflections, Page 56

For God’s sake I now found myself cut off from the Church and from my father’s and everybody else’s faith. Insofar as they all represented the Christian religion, I was an outsider. ~Carl Jung, Memories Dreams and Reflections, Page 56

Although I was not yet sixteen years old I had seen a great deal of the reality of the life of man and beast, and in church and school I had heard enough of the sufferings and corruption of the world. ~Carl Jung, Memories Dreams and Reflections, Page 58

“Here at last,” I thought, “is someone who takes the devil seriously and even concludes a blood pact with him with the adversary who has the power to frustrate God’s plan to make a perfect world.” ~Carl Jung, Memories Dreams and Reflections, Page 60

Man and the proper animals, on the other hand, were bits of God that had become independent That was why they could move about on their own and choose their abodes. ~Carl Jung, Memories Dreams and Reflections, Page 67

What I dimly felt to be my kinship with stone was the divine nature in both, in the dead and the living matter. ~Carl Jung, Memories Dreams and Reflections, Page 68

Above all I was attracted to the thought of Pythagoras, Heraclitus, Empedocles, and Plato, despite the long-windedness of Socratic argumentation. Their ideas were beautiful and academic, like pictures in a gallery, but somewhat remote. Only in Meister Eckhart did I feel the breath of life not that I understood him. ~Carl Jung, Memories Dreams and Reflections, Page 68

The Schoolmen left me cold, and the Aristotelian intellectualism of St. Thomas appeared to me more lifeless than a desert. ~Carl Jung, Memories Dreams and Reflections, Page 69

Of the nineteenth-century philosophers, Hegel put me off by his language, as arrogant as it was laborious; I regarded him with downright mistrust. ~Carl Jung, Memories Dreams and Reflections, Page 69

Here at last was a philosopher who had the courage to see that all was not for the best in the fundaments of the universe. ~Carl Jung, Memories Dreams and Reflections, Page 69

I discovered that poverty was no handicap and was far from being the principal reason for suffering; that the sons of the rich really did not enjoy any advantages over the poor and ill-clad boys. ~Carl Jung, Memories Dreams and Reflections, Pages 70-71

What appealed to me in science were the concrete facts and their historical background, and in comparative religion the spiritual problems, into which philosophy also entered. ~Carl Jung, Memories Dreams and Reflections, Page 72

“Be anything you like except a theologian,” he said emphatically. ~Carl Jung, Memories Dreams and Reflections, Page 73
Everything in the unconscious seeks outward manifestation, and the personality too desires to evolve out of its unconscious conditions and to experience itself as a whole. ~Carl Jung, Memories Dreams and Reflections, Page 3

I cannot employ the language of science to trace this process of growth in myself, for I cannot experience myself as a scientific problem. ~Carl Jung, Memories Dreams and Reflections, Page 3

What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth. ~Carl Jung, Memories Dreams and Reflections, Page 3

Science works with concepts of averages which are far too general to do justice to the subjective variety of an individual life. ~Carl Jung, Memories Dreams and Reflections, Page 3

Whether or not the stories are “true” is not the problem. The only question is whether what I tell is my fable, my truth. ~Carl Jung, Memories Dreams and Reflections, Page 3

Like every other being, I am a splinter of the infinite deity, but I cannot contrast myself with any animal, any plant or any stone. ~Carl Jung, Memories Dreams and Reflections, Page 4

We are a psychic process which we do not control, or only partly direct. ~Carl Jung, Memories Dreams and Reflections, Page 4

Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. ~Carl Jung, Memories Dreams and Reflections, Page 4

When we think of the unending growth and decay of life and civilizations, we cannot escape the impression of absolute nullity. Yet I have never lost a sense of something that lives and endures underneath the eternal flux. ~Carl Jung, Memories Dreams and Reflections, Page 4
In the end the only events in my life worth telling are those when the imperishable world irrupted into this transitory one. ~Carl Jung, Memories Dreams and Reflections, Page 4
My Answer to Job was meant to be no more than the utterance of a single individual, who hopes and expects to arouse some thoughtfulness in his public. I was far from wanting to enunciate a metaphysical truth. ~Carl Jung, MDR, Page 217.

I lend the strange myths of the soul an attentive ear, ~Carl Jung, MDR, Page 303

My sister [Gertrud “Trudi”] died in her thirties. She was a remarkable person; I never had a close relationship to her. I have told you about her and her marvelous attitude. I always admired her. She died after an operation that was considered to be only minor, but she was fully aware that it was a matter of life and death. ~Carl Jung, MDR, Page 12

She [Trudi Jung] was as though born to live the life of a spinster, and she never married. But she developed a remarkable personality, and I admired her attitude. She had to undergo an operation that was considered harmless, but she did not survive it. ~Carl Jung, Memories Dreams and Reflections, Page 113

(Man) ought to have a myth about death, for reason shows him nothing but the dark pit into which he is descending. Myth, however, can conjure up other images for him, helpful and enriching pictures of life in the land of the dead. If he believes in them, or greets them with some measure of credence, he is being just as right or just as wrong as someone who does not believe in them. ~Carl Jung, MDR, Page 306

I have had mainly women patients, who often entered into the work with extraordinary conscientiousness, understanding and intelligence. It was essentially because of them that I was able to strike out on new paths in therapy. ~Carl Jung, MDR, Page 145.

The concept of the unconscious posits nothing, it designates only my unknowing, …The unconscious is a piece of Nature our mind cannot comprehend. ~Carl Jung, MDR, Page 305

It is the psyche which, by the divine creative power inherent in it, makes the metaphysical assertion … not only is it the condition of all metaphysical reality, it is that reality. ~Carl Jung, MDR, Page 305.

That the world inside and outside ourselves rests on a transcendental background is as certain as our own existence. ~Carl Jung, MDR, Page 305
I a

m only that!’ Only consciousness of our narrow confinement in the Self forms the link to the limitlessness of the unconscious. In such awareness we experience ourselves concurrently as limited and eternal, as both the one and the other. In knowing ourselves to be unique in our personal combination, that is, ultimately limited, we possess also the capacity for becoming conscious of the infinite. But only then!” ~Carl Jung, MDR, Page 325

All comprehension and all that is comprehended is, in itself, psychic, and to that extent we are hopelessly cooped up in an exclusively psychic world. Nevertheless, we have good reason to suppose that behind this veil there exists the uncomprehended absolute object which affects and influences us … ~Carl Jung, MDR, Page 352

“What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth.” ~Carl Jung, MDR, Page 3

At times he [Philemon] seemed to me quite real, as if he were a living personality. I went walking up and down the garden with him, and to me he was what the Indians call a guru. ~Carl Jung, MDR, Page 183.

Whatever the learned interpretation may be of the sentence “God is love, *’ the words affirm the complexio oppositorum of the Godhead. ~Carl Jung, MDR, Page 353

There is good reason to suppose that behind this veil there exists the uncomprehended absolute object which affects and influences us ~Carl Jung, MDR, Page 351

Similarly, other people are established inalienably in my memories only if their names were entered in the scrolls of my destiny from the beginning, so that encountering them was at the sam4e time a kind of recollection. ~Carl Jung, Memories Dreams and Reflections, Page 5

Gerhard Wehr “Jung: A Biography”

Jung: A Biography by Gerhard Wehr

If thou wouldst into the infinite stride,
Explore the finite on every side. ~Goethe, cited in Jung by Gerhard Wehr, Page 4

The Western road to health must be built upon Western ground, work with Western symbols, and be formed from Western material. Too much Eastern wisdom, however, takes the place of immediate experience, and thus the way to psychology is cut off. ~Carl Jung, “Jung” by Gerhard Wehr, Page 268

Intuition provides us with perception and orientation in situations where sense, understanding, and feeling are completely useless to us. This is an enormously important function if you live in more primitive circumstances or are faced with vital decisions that you cannot master with learned rules or logic. ~Carl Jung, Jung by Gerhard Wehr, Page 7
The psychologist of today has at last had to realize that it has long since been a matter not of dogmas and creeds, but rather of a religious attitude, a psychic function whose importance can hardly be imagined. And for the religious function especially, historical continuity is indispensable. ~Carl Jung, Jung by Gerhard Wehr, Page 292
Of all my patients past middle life, that is, past thirty-five, there is not one whose ultimate problem is not one of religious attitude. Indeed, in the end every one suffered from having lost that which living religions of every age have given to their believers, and none is really cured who has not regained his religious attitude, which naturally has nothing to do with creeds or belonging to a church. ~Carl Jung, Jung by Gerhard Wehr, Page 292

Not only Christianity with its salvation symbolism, but all religions, down to the forms of magical religion of primitives, are psychotherapies, which treat and heal the sufferings of the soul, and those of the body that come from the soul. ~Carl Jung, Jung by Gerhard Wehr, Page 293

The farther away I was from church, the better I felt,” noted this parson’s son! ~Carl Jung, Jung by Gerhard Wehr, Page 293

As I have often heard him remark on other occasions, he spoke that night of what difficult days we live in, for the archetypal images of the collective unconscious are no longer content to flow into the prevailing religion. They have come loose from their moorings, so to speak, and are troubling modern man with the restless state of the energy which has been contained in the Christian religion for the last two thousand years. Some of this energy has gone into science, it is true, but that is too narrow and rational to satisfy anything like all of the floating archetypal images. This is the reason for our many isms today, and it confronts the modern free individual with the task of coming to terms with them in his own life. “Then Jung said to his audience-and this is what struck so many of them as last words-that we could only follow Christ’s example and live our lives as fully as possible, even if it is based on a mistake. No one has ever found the whole truth; but if we will only live with the same integrity and devotion as Christ, he hoped we would all, like Christ, win through to a resurrected body. ~Barbara Hannah, Jung by Gerhard Wehr, Page 294.

I am an empiricist, and as such I adhere to the phenomenological standpoint” stands at the very opening of his Terry Lectures on “Psychology and Religion. ~Carl Jung, Jung by Gerhard Wehr, Page 295

Religion seems to me to be a distinctive attitude of the human spirit, which one could formulate, in keeping with the original use of the concept of religio, as an attentive consideration and observation of certain dynamic factors that are interpreted as “powers”: spirits, demons, gods, laws, ideas, ideals-whatever man has called such factors in his world as he has found powerful, dangerous, or helpful enough to be accorded careful consideration, or great, beautiful, and meaningful enough to be prayed to devoutly and loved. ~Carl Jung, Jung by Gerhard Wehr, Page 296

Since the stars fell from heaven and our highest symbols faded, a secret life has held sway in the unconscious. That is why nowadays we have psychology, and why we speak of the unconscious. All this would be, and in fact is, entirely superfluous in a time and a culture that has symbols. For these are spirit from above, and when they are present the spirit, too, is above. For such people, therefore, it would be a foolish, senseless undertaking to experience or investigate an unconscious that contains nothing but the still, undisturbed powers of nature. But our unconscious holds turbulent water, that is spirit become part of nature, on account of which it has been stirred up. Heaven, to us, has become physical space, and the divine empyreum a fond remembrance of how it used to be. But “our hearts still burn,” and a secret unease gnaws at the roots of our being. ~Carl Jung, Jung by Gerhard Wehr, Page 298

That psychological fact which possesses the greatest power in a person acts as a god, because it is always the overpowering psychic factor that is called “God.” The place of the godhead seems to have been taken by the totality of humanity. ~Carl Jung, Jung by Gerhard Wehr, Page 299

I can only formulate my thoughts as they escape from me, like a geyser. Those who come after me will have to put them in order. ~Carl Jung, Jung by Gerhard Wehr, Page 302

Why do people not read my books conscientiously? Why do they skip over the facts? ~Carl Jung, Jung by Gerhard Wehr, Page 302

But he [Jung] was unable to unravel the images this patient had produced until he became familiar with the work of the well-known English Indologist Sir John Woodroffe (pseudonym Arthur Avalon). ~Gerhard Wehr, Jung: A Biography, Page 278.

To be sure there was talk once of a trip to China, which Erwin Rousselle suggested to him. It was to take up about half a year, but it did not come off, probably owing to lack of time and his intensive involvement with his alchemical studies. ~Gerhard Wehr, Jung: A Biography, Page 278.

As for North Africa, I had never had the opportunity there to talk with a person capable of putting his culture into words. In India, however, I had the chance to speak with representatives of the Indian mentality, and to compare it with the European. ~Carl Jung, Jung by Gerhard Wehr, Page 280

There [Indian Countryside] I felt a great deal better-yellow grass, dusty fields, native huts, great, dark-green, weird banyan trees, sickly palmyra palms sucked dry of their life-juice (it is run into bottles near the top to make palm wine, which I never tasted), emaciated cattle, thin-legged men, the colorful saris of women, all in leisurely haste or in hasty leisure, with no need of being explained or of explaining themselves, because obviously they are what they are. They were unconcerned and unimpressed; I was the only one who did not belong to India. ~Carl Jung, Jung by Gerhard Wehr, Page 281

I had felt the impact of the dreamlike world of India. Perhaps I myself had been thrown into a dreamlike state by moving among fairytale figures of the Thousand and One Nights. My own world of European consciousness had become peculiarly thin, like a network of telegraph wires high above the ground, stretching in straight lines all over the surface of an earth looking treacherously like a geographic globe. ~Carl Jung, Jung by Gerhard Wehr, Page 283

Its mosques are pure and beautiful, and of course wholly Asiatic. There is not much mind about it, but a great deal of feeling. The cult is one wailing outcry for the All-Merciful. It is a desire, an ardent longing and even greed for God; I would not call it love. But there is love, the most poetic, most exquisite love of beauty in these old Moguls. Carl Jung, Jung by Gerhard Wehr, Page 283

I objected-pointing to a group of young peasants who were standing open-mouthed before the monument, admiring these splendors-that such young men were scarcely undergoing spiritualization at the moment, but were much more likely having their heads filled with sexual fantasies. Whereupon he replied, “But that is just the point. How can they ever become spiritualized if they do not first fulfill their karma? These admittedly obscene images are here for the very purpose of recalling to the people their dharma [law]; otherwise these unconscious fellows might forget it. ~ Carl Jung, Jung by Gerhard Wehr, Page 286

The stupas are tombs or containers of relics, hemispherical in shape, like two gigantic rice bowls placed one on top of the other (concavity upon concavity), according to the prescripts of the Buddha himself in the Maha Parinibbana-Sutta. ~ Carl Jung, Jung by Gerhard Wehr, Page 287

Christ is an examplar who dwells in every Christian as his integral personality. But historical trends led to the imitatio Christi, whereby the individual does not pursue his own destined road to wholeness but attempts to imitate the way taken by Christ. Similarly in the East, historical trends led to a devout imitation of the Buddha. That Buddha should have become a model to be imitated was in itself a weakening of his idea, just as the imitatio Christi was a forerunner of the fateful stasis in the evolution of the Christian idea. ~ Carl Jung, Jung by Gerhard Wehr, Page 287

But at bottom, Jung said to himself, the truth of these initiates of the East is not a truth for all the world. He himself must be satisfied with his own truth. I would have felt it as a theft had I attempted to learn from the holy men and to accept their truth for myself. [Their wisdom belongs to them, and what belongs to me is only that which comes from within myself.] Neither in Europe can I make any borrowings from the East but must shape my life out of myself-out of what my inner being tells me, or what nature brings to me. An unmistakable hint for, or rather against, those who wished to make Jung into a trailblazer of Eastern spirituality in the West! All in all, India did not pass him over without a trace. ~ Gerhard Wehr, Jung by Gerhard Wehr, Page 290

Of course I do not refer to the beati possidentes [those who are happily still in possession] of the faith, but to the many for whom the light has gone out, the mystery has vanished, and God has died. For most there is no going back, and indeed one does not really know for certain whether the way back is always the better one. Today, probably the only way to an understanding of religious matters is the psychological approach, and this is why I endeavor to melt down historically solidified ways of thinking again and recast them in the light of immediate experience. ~Carl Jung, Jung by Gerhard Wehr, Page 299

Totality-so psychological research confirms-is only achieved where the Three are joined by the fourth principle, whether it be that of the feminine, or that of darkness or evil. The number four symbolizes the parts, qualities, and aspects of the One. In terms of God, the quaternity reveals “a more or less direct representation of God as manifested in his creation. ~Carl Jung, Jung by Gerhard Wehr, Page 300

Thus Aniela Jaffe recounted one shining August day in 1940: the war had been under way for a year, and this time a particularly small crowd had gathered for the eight days of Eranos in Ascona-Moscia. Actually only one lecture was scheduled, by the Basel mathematician Andreas Speiser on the Platonic doctrine of the unknown god and the Christian Trinity. It was not desired to cancel the event altogether, and hence there was only this token short form among a small cadre. But of course matters did not stop with this one lecture. Aniela Jaffe recalled: “In the afternoon C. G. Jung, who was among the guests, withdrew to the shady garden on the shore of the lake. Taking a Bible from the library, he sat reading and making notes. The next day he surprised the crowd of anxious listeners with a reply to his Basel colleague’s arguments, w1hich he supplemented ex tempore on the subject of ‘The Psychology of the Trinity.’ ~Carl Jung, Jung by Gerhard Wehr, Page 300

I practice science, not apologetics and not philosophy, and I have neither the competence nor the desire to found a religion. My interest is a scientific one. I proceed from a positive Christianity that is as much Catholic as Protestant, and my concern is to point out in a scientifically responsible way those empirically tangible facts which would at least make plausible the legitimacy of Christian and especially Catholic dogma. Then an observation for his critics: “One ought to read and consider authors who take as positive a stance toward Christianity as I do somewhat more carefully, before wishing to convert them to what has already been a matter of the greatest concern to them.” ~Carl Jung, Jung by Gerhard Wehr, Page 302

The psyche is not of today! Its age is measured in many millions of years. Individual consciousness is only the flower and fruit of a season, which grows up from the perennial rhizome under the earth, and it finds itself more in harmony with the truth if it takes the existence of the rhizome into account. For the root-network is the mother of all things. Carl Jung, Jung by Gerhard Wehr, Page 12

I suspected that myth had a meaning, which I was bound to miss if l lived apart from it in the haze of my own speculation. I was compelled to ask myself in all seriousness, “What is the myth you are living?” I simply had to know what unconscious and preconscious myth was shaping me, that is, what kind of rhizome I arose from. This resolve led me to my years of exploration into the subjective contents produced by unconscious processes, to work out the methods that would partly make possibly, and partly assist in, the practical exploration of the manifestations of the unconscious. Carl Jung, Jung by Gerhard Wehr, Page 13

I did not know my maternal grandfather personally. But from all I have heard, his Old Testament name Samuel must have suited him well. He even believed that they spoke Hebrew in heaven, and therefore dedicated himself with the utmost diligence to the study of Hebrew. He was not only highly learned, but also had a pronouncedly poetical mind; indeed he was a rather peculiar man and believed himself to be constantly surrounded by ghosts. My mother often told me how she had had to stand behind him while he wrote his sermons. He could not put up with ghosts getting behind his back and distracting him while he was trying to think! If a living person sat behind him, the ghosts would be scared off! Carl Jung, Jung by Gerhard Wehr, Page 17

Theology had alienated my father and me from one another. I had a dim premonition that he was inescapably succumbing to his fate. He was lonely and had no friend to talk with. At least I knew no one among our acquaintances whom I would have trusted to say the saving word. Once I heard him praying. He struggled desperately to keep his faith. I was shaken and outraged at once, because I saw how hopelessly he was entrapped by the Church and its theological thinking. Carl Jung, Jung by Gerhard Wehr, Page 20

In the cemetery nearby, the sexton would dig a hole-heaps of brown, upturned earth. Black, solemn men in long frock coats with unusually tall hats and shiny black boots would bring a black box. My father would be there in his clerical gown, speaking in a resounding voice. Women wept. I was told that someone was being buried in this hole in the ground. Certain persons who had been around previously would suddenly no longer be there. Then I would hear that they had been buried, and that Lord Jesus had taken them to himself. I began to distrust Lord Jesus. He lost the aspect of a big, comforting, benevolent bird and became associated with the gloomy black men in frock coats, top hats and shiny black boots who busied themselves with the black box. These ruminations of mine led to my first conscious trauma. Carl Jung, Jung by Gerhard Wehr, Page 24

The Christmas carol “This Is the Day That God Has Made” pleased me enormously. And then in the evening, of course, came the Christmas tree. Christmas was the only Christian festival I could celebrate with fervor. Carl Jung, Jung by Gerhard Wehr, Page 34

The hero represents man’s unconscious self. This appears empirically as the sum total and the quintessence of all archetypes, and thus it also includes the type of the “father,” that is, the wise old man. In this sense the hero is his own father and begets himself. Carl Jung, Jung by Gerhard Wehr, Page 36

I was taking the long road to school from Klein-Hiiningen, where we lived, to Basel, when suddenly for a single moment I had the overwhelming impression of having just emerged from a dense cloud. I knew all at once: now I am myself! It was as if a wall of mist were at my back, and behind that wall there was not yet an “I.” But at this moment I came upon myself. Previously I had existed, too, but everything had merely happened to me. Now I happened to myself. Now I knew I am myself now, now I exist. Previously I had been willed to do this and that; now I willed. This experience seemed to me tremendously important and new: there was “authority” in me. Carl Jung, Jung by Gerhard Wehr, Page 37.

The teacher pretended that algebra was a perfectly natural affair, to be taken for granted, while I didn’t even know what numbers really were. They were not flowers, not animals, not fossils; they were nothing that could be imagined, mere quantities that resulted from counting. To my horror I found that no one understood my difficulty. Carl Jung, Jung by Gerhard Wehr, Pages 38-39

Now he [Carl Jung] gathered up all his courage to consider an unheard-of blasphemy, as if it meant jumping into the abyss of hellfire and thereby forfeiting his soul’s eternal salvation. In his imagination he saw before him the cathedral in Basel on a bright summer day, the cathedral, the blue sky. God sits on His golden throne, high above the world-and from under the throne an enormous turd falls upon the sparkling new roof, shatters it, and breaks the walls of the cathedral asunder. So that was it! Gerhard Wehr, Jung by Gerhard Wehr, Page 45

At that time, too, there arose in me profound doubts about everything my father said. When I heard him preaching about grace, I always thought of my own experience. What he said sounded stale and hollow, like a tale told by someone who knows it only by hearsay and cannot quite believe it himself. Carl Jung, Jung by Gerhard Wehr, Page 47

Actually I had a good personal relationship with my father, and thus no “father complex” of the usual sort. To be sure I was not fond of theology, especially because it gave my father problems which he could not solve and which I felt were unjustified. Carl Jung, Jung: A Biography, Page 50

G. Jung discussed “The Significance of the Father in the Destiny of the Individual.” He remarked, among other things: If ever we wish to see the workings of a demonic power of fate, we see them here, in these dark, silent tragedies that are played out slowly and painfully in the diseased psyches of our neurotics. If we who are “normal” investigate our lives, we see how a powerful hand guides us unfailingly to our destinies, and this hand cannot always be called a kindly one. Often we call it the hand of God or the devil, thereby expressing more correctly than we know an extremely important psychological factor, namely the fact that the impulse that shapes the life of our souls has the nature of an autonomous personality, or at least is experienced in this way, so that from time immemorial, as still in modern idiom, the source of such fates appears as a demon, a good or evil spirit. Carl Jung, Jung by Gerhard Wehr, Pages 49-50

Even when Aniela Jaffe, his part-time secretary since 1955, lent a hand with the writing and organizing, the correspondence absorbed much of his strength. “Jung’s correspondence was terribly extensive and therefore often the cause of complaints and grumblings,” she recalled. “It was obvious that the letters tired him out. But they held an important place in his life. When his libido no longer flowed into the form of scientific works, the letters took the place of the manuscripts and became the receptacle for his creative thoughts. Thus their number continually grew in his later years. But above all they formed a link to the world, and that reconciled him, living in the introverted, withdrawn way he did, with all the trouble and effort they caused him. He needed the letters, he had to admit; and if out of misplaced consideration I forwarded too little mail on his vacations, I earned an appropriate reprimand.” ~Carl Jung, Jung by Gerhard Wehr, Pages 417-418

in order to know C. G. Jung in his totality, it was not enough to study his books, nor to do analytic work with him in his study in Kusnacht; one had to accompany him to Bollingen and be there as he cultivated his cornfield, worked on his stone, felled trees, chopped firewood, and cooked his food. – Gerhard Wehr, Page 422

To the rediscoverer of the wholeness and polarity of the human psyche and its tendency toward unity; The diagnostician of the phenomena of human crises in the age of science and technology; The interpreter of primitive symbolism and the process of individuation in mankind.” – Degree of Doctor of Science honoris causa from The Swiss Technical Institute in Zurich on his 85th Birthday

[At the time of Dr. Jung’s 85th Birthday]

“But when Barbara Hannah sought Jung out in a few days later, she learned from him how the guest of honor himself had felt about the great discrepancy between the two events: in the morning it was the large crowd of those who wanted to be near Jung for the sake of the subject itself, of whom he said that it was they who would carry on his work. In the evening, in contrast, it was the strict regulation ruled by the [Jung Institute] institution. ~Carl Jung, Jung by Gerhard Wehr, Pages 420-421

Jung was anything but fond of high words and sterile ceremony. ~Gerhard Wehr, Jung, Page 421

My name enjoys an existence quasi-independent of myself. My real self is actually chopping wood in Bollingen and cooking the meals, trying to forget the trial of an eightieth birthday. – Laurens Van Der Post, Jung: Jung by Gerhard Wehr, Page 417

Stephen Black was inclined to compare the octogenarian with a typical Swiss peasant. Amused, Jung agreed: “Well, I think you are not just beside the mark. That is what I have often been called. ~Gerhard Wehr, Jung by Gerhard Wehr, Page 421

“In all my eighty years, Barbara Hannah attested, I have never seen a marriage for which I felt such a spontaneous and profound respect. Emma Jung was a most remarkable woman, a sensation type who compensated and completed her husband in many respects.” – Barbara Hannah, Jung, Page 423

The close of her [Emma Jung]] life, the end, and what it made me realize, wrenched me violently out of myself. It cost me a great deal to regain my footing and contact with stone helped me. – Carl Jung, Jung by Gerhard Wehr, Page 425

Among the carvings he produced in Bollingen in the severe winter of 1955-56 were three stone tablets. On these, which were placed in the open courtyard, he inscribed the names of his paternal ancestors. His family colors also came into their own, as the master of the house painted the ceiling with motifs from the family coats of arms of the Jung’s and the Rauschenbachs. On this point Jung noted that his family had originally borne on its arms a phoenix, the motif that illustrated youthfulness and rejuvenation. His grandfather, C. G. Jung the elder, the enthusiastic Freemason and Grand Master of the Swiss lodge, had changed the family arms, however, ostensibly out of resistance against his father. The grandson mentioned this revision in order to point out the historical connection with his own life and thought. In the Memories we read on this point: “In keeping with this revision of my grandfather’s my coat of arms no longer contains the original phoenix. Instead there is a cross azure in chief dexter and in base sinister a blue bunch of grapes in a field d’or; separating these is an estoile d’or in a fess azure. The symbolism of these arms is Masonic, or Rosicrucian. Just as cross and rose represent the Rosicrucian problem of opposites (“per crucem ad rosam”), that is, the Christian and Dionysian elements, so cross and grapes are symbols of the heavenly and the chthonic spirit. The uniting symbol is the gold star, the aurum philosophorum.” Although the heraldic animal of the phoenix represented an essentially spiritual message, there is also no question that Jung was fully able to affirm the Masonic and Rosicrucian symbolism-no doubt because it symbolized the goals and methods of his own work. ~Gerhard Wehr, Jung: Pages 426-427

By carving the stone and building the tower, he [Jung] meant at the same time to fulfill “an impersonal karma” of his family, as if tasks had been assigned to him from out of the past which he had to carry out. ~Gerhard Wehr, Jung Page 427

It (Inner Experiences) had to remain hidden because it could not have borne the brutalities of the outside world. But now I have grown so old that I can give up my grip on the world, and the discordant cries die away in the distance – Carl Jung, Jung by Gerhard Wehr, Page 427

So, in that same year, I added an upper story to this [Bollingen] section, which represents myself, or my ego-personality. Earlier, I would not have been able to do this; I would have regarded it as presumptuous self-emphasis. Now it signified an extension of consciousness achieved in old age. With that the building was complete. – Carl Jung, Jung by Gerhard Wehr, Page 426

I was the first to emphasize the enormous role religion plays in the individuation process, as I was the first to raise the question of the relation between psychotherapy and religion in its practical aspects. Carl Jung, Jung by Gerhard Wehr, Page 436

“Why do you American psychologists hate me so much?” One can only imagine the peculiar, partly amused and partly roguish twinkle in his [Jung’s] eye! Carl Jung, Jung by Gerhard Wehr, Pages 436-437

One more time he [Jung] had himself taken out for a drive in his own auto, as it was necessary to say goodbye to the world and the things around him. The earthly Bollingen had already drawn far into the distance. ~Gerhard Wehr, “Jung,” Page 452

“Do the people know that I am dying?” he [Jung] asked once, as though he wanted to be sure that his distant friends were informed of his departure from the earth. ~Gerhard Wehr, “Jung,” Page 453-454.

Eight days before his death he told Marie-Louise von Franz of a vision in which he had seen the destruction of a large part of the earth-“Thank God, not all of it,” he added-a hopeful look into the gloom of his premonitions. ~Gerhard Wehr, “Jung,” Page 453

Now I know the truth down to a very little bit that is still missing. When I know this too, then I will have died. – Carl Jung shortly before his death, Jung by Gerhard Wehr, Page 453

Soon after his [Jung’s] death a strong thunderstorm came up. Lightning struck a tall poplar tree on the edge of the lake in his garden and tore a great hole in its trunk, so that afterward the ground was littered with small pieces of bark. ~Lauren Van Der Post, Gerhard Wehr’s “Jung”, Page 453.

I have also become acquainted with very many anthroposophists and theosophists and have always found to my regret that these people imagine all kinds of things and assert all kinds of things for which they are incapable of producing any proof at all. ~Carl Jung, Gerhard Wehr’s “Jung”, Page 466.

These Eastern methods don’t enrich consciousness and they don’t increase our real knowledge and our self-criticism, and that is the thing we need, namely a consciousness with a wider horizon and a better understanding. That at least is what I am trying to do for the patient: to make him independent and conscious of the influences of the unconscious. ~Carl Jung, Gerhard Wehr’s “Jung”, Page 467.

The “reality of the soul,” as Jung learned to see it, consists in the fact that it cannot be adequately described by the categories of the inside, or the depths. ~Carl Jung, Jung by Gerhard Wehr, Page 469

Psychiatry, in the broadest sense, is a dialogue between the sick psyche and the psyche of the doctor, which is presumed to be “normal.” ~Carl Jung, Jung by Gerhard Wehr, Page 60

Analysis is a dialogue demanding two partners. Analyst and patient sit facing one another, eye to eye; the doctor has something to say, but so has the patient. ~Carl Jung, Jung by Gerhard Wehr, Page 469

My patients brought me so close to the reality of human life that I could not help learning essential things from them. Encounters with people of so many different psychological levels have been for me incomparably more important than fragmentary conversations with celebrities. The finest and most significant conversations of my life were anonymous. ~Carl Jung, Jung by Gerhard Wehr, Page 469

Generally, he said, it was apparently the duty of modern artists “to show the world in its obscurity. ~Carl Jung, Jung by Gerhard Wehr, Page 477

Jung called Priestley’s 1946 BBC presentation Description of a Visit to Carl Jung “a masterpiece. ~Carl Jung, Jung by Gerhard Wehr, Page 479

You [J.B. Priestly] as a writer are in a position to appreciate what it means to an isolate72d individual like myself to hear one friendly human voice among the stupid and malevolent noises rising from the scribbler-infested jungle. Your succour comes at a time when it is badly needed. ~Carl Jung, Jung by Gerhard Wehr, Page 480

It should not be overlooked that I deal with those psychic phenomena which prove empirically to be the bases of metaphysical concepts, and that when I say, for example, “God,” I can refer to nothing other than demonstrable psychic patterns which are indeed shockingly real. It is certainly not the task of an empirical science to determine the extent to which such psychic contents are influenced and determined by the presence of a metaphysical Godhead. I do not doubt his [Buber’s] conviction of his living relationship to a divine Thou, but I am, as always, of the opinion that this relationship first of all goes to an autonomous psychic content which is defined one way by him and otherwise by the Pope. ~Carl Jung, Jung by Gerhard Wehr, Page 472

I shall probably never be quite sure whether I did enjoy it, because it meant too much grinding of nerves and of grey matter. I also don’t know whether you will enjoy what I have written about Ulysses,” Jung wrote to Joyce, referring to his essay, the monologue “Ulysses,” because I couldn’t help telling the world how much I was bored, how I grumbled, how I cursed and how I admired. The 40 pages of non-stop run in the end is a string of veritable psychological peaches. I suppose the devil’s grandmother knows so much about the real psychology of a woman, I didn’t. At all events you may gather from my article what Ulysses has done to a supposedly balanced psychologist. ~Carl Jung, Jung by Gerhard Wehr, Page 472

In modern artists it is not individual illness that produces this tendency, but the spirit of his time. He responds not to an individual impulse but to a collective flow, which, it is true, has its source not directly in consciousness, but rather in the collective unconscious of the modern psyche. Because it is a collective manifestation, it also affects the various areas identically, painting as well as literature, sculpture as well as architecture. ~Carl Jung, Jung by Gerhard Wehr, Page 482

Jung thought it indicative that Vincent van Gogh, one of the spiritual fathers of modern art, had actually been mentally ill. ~Carl Jung, Jung by Gerhard Wehr, Page 482

In view of Picasso’s bewildering diversity one hardly dares suggest it; I would rather say what I have found in my material. The nekyia is not an aimless, purely destructive, titanic crash, but a meaningful katabasis eis antron, a descent into the cave of initiation and secret knowledge. The journey through the history of the soul of humankind has as its goal the restoration of the person as a whole. ~Carl Jung, Jung by Gerhard Wehr, Page 483

I often thought of Meister Eckhart, who was entombed for 600 years. I asked myself time and again why there are no men in our epoch who could see at least what I was wrestling with. I think it is not mere vanity and desire for recognition on my part, but a genuine concern for my fellow beings. I see the suffering of mankind in the individual’s predicament and vice versa. After 60 solid years of field-work I may be supposed to know at least something about my job. But even the most incompetent ass knew better and I received no encouragement. On the contrary I was misunderstood or completely ignored. Under those circumstances I even grew afraid to increase the chaos of opinion by adding considerations which could not be understood. ~Carl Jung, Jung by Gerhard Wehr, Page 484

I stand isolated between the faculties and must depend on someone else to seriously concern himself with this line of research, which up until now has happened only in a very few cases. ~Carl Jung, Jung by Gerhard Wehr, Page 486

It is a historical event, as you are-so far as my knowledge goes-the first one who has called the attention of the Christian congregation to the fact that the Voice of God can still be heard The understanding of dreams should indeed be taken seriously by the Church, since the cura animarum is one of its duties, which has been sadly neglected by the Protestants. The pilgrim’s way is spiked with thorns everywhere, even if he is a good Christian, or just therefore. ~Carl Jung, Jung by Gerhard Wehr, Page 490

Emma Jung’s life was one of uncommon richness and was one of fulfillment, because her faithfulness to her own nature coincided with her faithfulness to her husband and her profound understanding of his life’s work. ~Aniela Jaffe, Jung by Gerhard Wehr, Page 423

She [Emma Jung] was an immensely sensitive, shy, solicitous, circumspect, and introverted spirit. Yet she was as dauntless as she was enduring and delivered her meaning with great precision, erudition, and understanding. ~Laurens Van Der Post, Jung by Gerhard Wehr, Page 423

Rather he [Jung] once recommended (in late 1957) that a competent psychiatrist should investigate the conscious and unconscious mentality of UFO witnesses in order to determine whether UFOs were to be traced to the projection of unconscious contents. ~Carl Jung, Jung by Gerhard Wehr, Page 413

But its elevation [UFO’s from Rumor] to the status of vision and hallucination stems from a stronger agitation and therefore a deeper source. ~Carl Jung, Jung by Gerhard Wehr, Page 413

Since my aim was to demonstrate the full extent to which my psychology corresponded to alchemy-or vice versa-I wanted to discover, side by side with the religious Mysterium Coniunctionis questions, what special problems of psychotherapy were treated in the work of the alchemists. ~Carl Jung, Jung by Gerhard Wehr, Page 396

The alchemistic tradition enabled him [Jung] to connect the experiences and insights he had acquired through his direct, personal ‘descent into the unconscious with an objectively existing parallel material and to represent it in this way. This also made possible a connection with his insights into the historical roots of European intellectual development. ~Marie Louise von Franz, Jung by Gerhard Wehr, Page 397

The transcendental psychophysical background is equivalent to a “potential world,” insofar as in it all those conditions are at hand which determine the form of empirical phenomena. ~Carl Jung, Jung by Gerhard Wehr, Page 404

if l know that the nature of reality lies in the infinite, the unconditional, the eternal, then things lose their power to fascinate. ~Carl Jung, Jung by Gerhard Wehr, Page 405

Barbara Hannah, who was equally close to both of them, recounted the great shock that Jung’s health suffered during those weeks:

His [Jung’s] tachycardia returned, he kept an unusually high pulse for several weeks, and was not well enough to go to the funeral. Outwardly he kept extremely calm, so that both his wife and his secretary told me they thought he had overcome the shock after a few days, but from my notes for April 1953, I see that he said himself that his pulse was still between 80 and 120; moreover, this trouble continued for some time. Although it took Jung a long time to overcome the shock physically, he was able much sooner to find a psychological attitude to Toni’s [Wolff] death and to accept the pain it gave him. ~Carl Jung, Jung: A Biography, Page 407

In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted. In our relationships to other men, too, the crucial question is whether an element of boundlessness is expressed in the relationship. The feeling for the infinite, however, can be attained only if we are bounded to the utmost. The greatest limitation for man is the “self”; it is manifested in the experience:

“I am only that!” Only consciousness of our narrow confinement in the self-forms the link to the limitlessness of the unconscious. In such awareness we experience ourselves concurrently as limited and eternal, as both the one and the other. In knowing ourselves to be unique in our personal combination-that is, ultimately limited-we possess also the capacity for becoming conscious of the infinite. But only then!

In an era which has concentrated exclusively upon extension of living space and increase of rational knowledge at all costs, it is a supreme challenge to ask man to become conscious of his uniqueness and his limitation. ~Carl Jung, Jung: A Biography, Pages 405-406

The book [Answer to Job] does not pretend to be anything but the voice or question of a single individual who hopes or expects to meet with thoughtfulness in the public. ~Carl Jung, Jung by Gerhard Wehr, Page 385

If Christianity claims to be a monotheism, it becomes unavoidable to assume the opposites as being contained in God. But then we are confronted with a major religious problem: the problem of Job. It is the aim of my booklet to point out its historical evolution since the time of Job down through the centuries to the most recent symbolic phenomena like the Assumptio Mariae, etc. ~Carl Jung, Jung by Gerhard Wehr, Page 387

I write [Answer to Job] not as a scholar (which I am not), but as a layman and a doctor who has been privileged to look deep into the spiritual lives of many people. What I express is of course primarily my own opinion, but I know that I also speak in the name of many who have fared as I have. ~Carl Jung, Jung by Gerhard Wehr, Pages 388-389

God becomes man. This means nothing less than the transformation of God which overturns the world. It means more or less what the creation did in its time, namely an objectivization of God. ~Carl Jung, Jung by Gerhard Wehr, Page 389

It [Answer to Job] is a book that moves me deeply. In a certain sense it is a debate with God, like that of Abraham when he pleaded with God over the ruin of Sodom. It is particularly for me personally-also a book against God, who allowed six million of ‘his’ people to be slain, for of course Job is really also Israel, and I mean this not in a ‘petty’ sense, as I know full well that we are only the paradigm for all of humanity, in whose name you speak, protest, and console. And precisely the conscious one-sidedness, and indeed often incorrectness of what you say, is for me an inner proof of the necessity and justness of your attack-which is of course no attack, as I know very well. ~Erich Neumann, Jung by Gerhard Wehr, Page 393-394

It seems to me that it is only the person who seeks to realize his humanity who does God’s will, not the one who takes flight before the sad fact “man.” To become human seems to me to be the intention of God in us. God has obviously not chosen to be his sons those who hang on to him as a father, but those who have found the courage to stand on their own feet. Sarcasm is the means by which one conceals injured feelings from oneself, from which it can be gathered how much the knowledge of God has wounded me, and how much I would have preferred to remain as a child in the fatherly protection and avoid the problem of the opposites. It is probably even harder to free oneself from good than from evil. But without sin there is no breaking away from the good father. One way or another certain questions must be openly asked and answered. I took it as my duty to encourage this. Carl Jung, Jung by Gerhard Wehr, Pages 394-395

Freud’s commentary [on the burning of his books by Nazis] and his poor consolation were: “At least I am burning in the best of company. ~Gerhard Wehr, Jung: A Biography, Page 305.

On the question of Hitler’s attitude toward women and marriage, Jung prophesied: “He cannot marry. Hitler’s real passion, of course, is Germany.” ~Carl Jung, Jung: A Biography, Page 305.

His [Jung’s] passionate commitment was to the droits de l’homme, the fundamental rights of man and the greatest possible freedom of the individual, which are guaranteed on one hand by the federal state, and on the other even more by the maturity, wisdom, and conscientiousness of the individual members of a community. The individual, in this sense, is even more important than the system. Naturally he repudiated any sort of dictatorship or tyranny; he did not believe in forcible ‘improvements’ in a system as long as the individual had not changed himself. ~Marie Louise Von Franz, Jung: A Biography by Gerhard Wehr, Page 306.

For that is the great and redeeming thing about every genuine personality, that it voluntarily decides to sacrifice itself to its destiny, consciously translating into its own individual reality that which, if lived unconsciously by the group, would only lead to ruin. Jung: A Biography by Gerhard Wehr, Pages 306-307

We are menaced to a terrifying degree by wars and revolutions that are nothing other than psychic epidemics. At any time several million people can be stricken with madness, and then we have another world war or a devastating revolution. Rather than wild animals, falling rocks, and flooding waters, man is now exposed to the elemental powers of his own soul. The psyche holds a great power, one that surpasses by many times all the forces of the earth. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 307

The more the absolute authority of the Christian worldview is lost, the more perceptibly the “blond beast” will turn over in its subterranean prison and threaten us with the outbreak of devastating consequences. This takes place as a psychological revolution in the individual just as it can also appear as a social phenomenon. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 307

The collective man threatens to suffocate the individual, on whose responsibility all the work of man ultimately rests. The mass as such is always anonymous and unaccountable, and so-called Fuhrers are the inevitable symptoms of a mass movement. The true leaders of humanity are always those who look after themselves, relieving the heavy burden of the masses of their own weight at least, by consciously keeping aloof from the masses’ blind subjection to the laws of nature. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 309

In view of this necessity, any over narrow restriction to artificial boundaries of whatever kind, be they of national, political, linguistic, doctrinal, or philosophical nature, would be a catastrophe for our science. The nations of Europe form a European family, which like every family has its own distinctive spirit. Far apart as our political aims may lie, they rest in the last analysis on a common European soul, of whose aspects and facets a practical psychology cannot afford to remain unaware. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 313

As you will remember, I informed you of my express wish that the German volume should be signed by Professor Goring. As a foreigner, German domestic policy does not suit me. And with regard to the foreign subscriber to the Zentralblatt, it is a regrettable tactical error for platforms dealing purely with domestic politics, which one can if one must understand as necessities for Germans, to be shoved down the throat of the foreign reader who is critical as it is. I would like to urge you most strongly to keep the Zentralblatt, which is intended for external circulation, in every respect nonpolitical. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 314

The differences between Germanic and Jewish psychology, which actually exist and which have long been known to sensible people should no longer be glossed over. I would like to state expressly that this is not meant to suggest any depreciation of Semitic psychology, any more than a depreciation of that of the Chinese is intended when speaking of the characteristic psychology of the people of the Far East. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 315

Was I supposed to sacrifice the interests of science, collegiality, and the friendship which binds me to several German doctors in the vital context of intellectual culture in the German language to my own egoistic well-being and my differing political convictions? I have seen too much of the agony of the German middle class, felt too much of the often-unbounded misery of the life of a doctor in Germany at the present time, and I know too much of spiritual anguish to be able to withdraw from my clear duty as a man behind the shabby cloak of political pretense. So there was nothing left for me but to stand up for my friends with the weight of my reputation and my independent position.

If the doctors in communist Russia had sought his help, he said, he would have defended them in the same way without hesitation, “for the sake of the human soul.” Furthermore, we do not consider as a traitor to his country one who as a doctor,. in time of war, proffers help to a wounded enemy, for: As doctors we are firs. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 316

Apart from certain creative individuals, the average Jew is, I dare say, much too conscious and differentiated to labor with the tensions of an unborn future too. The Aryan unconscious has a greater potential than the Jewish; this is the advantage and the disadvantage of a youthfulness that is not yet fully estranged from barbarism. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 318

Jung gave too much to the world and to mankind for his shadow ever to jeopardize his spiritual significance and his greatness as a man. ~Aniela Jaffe, Jung: A Biography by Gerhard Wehr, Page 325

I am Herr Jung and nobody else, and there is Miss so-and-so. It would not be nice at all if I could not treat such sick people. Besides, I have a certain zest for work. I am enterprising; I have a pioneering spirit. If any kind of screwball at all comes to the door, the explorer in me is awakened, my curiosity, my spirit of adventure, my sympathy. It touches my heart, which is too soft-and people my size usually have something of this; they try to conceal it, but like fools they don’t succeed-and I enjoy seeing what can be done with such a crazy fellow. I have made a game out of healing even difficult cases. This is simply a kind of curiosity and sense of adventure. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 329

I can tell you this: When you have to exhaust yourself terribly for a person and you don’t get paid for it, in time you lose your taste for it. So I confront the patient as a completely ordinary person, with all his pros and cons. The reporter could only add: “How cool this man stays at the mention of great, high-sounding words! How relentlessly he asks: what is really behind these high and mighty speeches? What does someone who talks this way have to hide? What is he trying to gain with such peremptory verbiage?” “Then a profoundly wise man with practically universal knowledge at his command stands with the deepest humility before the secrets of life. What he has read and learned in colleges and from books is not enough for him. ~ Carl Jung, Jung: A Biography by Gerhard Wehr, Page 329

Eranos is really an extended, relatively narrow garden that falls away in terraces down to the shore of Lago Maggiore from the road that skirts the lake hard by the cliffs on its way from Ascona to Brissago. The areas was originally a vineyard-hence the terraces-and in a spiritual sense it remains so today, for there the wine of wisdom is pressed from the knowledge of thinkers and scholars as they meet and blend with one another. Alfons Rosenberg, “Jung” by Gerhard Wehr, Page 262.

The task of this mediation, and the need to create a place for the promotion of such an understanding of the spiritual realm, have become ever clearer. The question of a fruitful confrontation of East and West is above all a psychological one. The clear-cut questions posed by Western people in matters of religion and psychology can undoubtedly find added, meaningful fructification in the wisdom of the Orient. It is not the emulation of Eastern methods and teachings that is important, nor the neglecting or replacing of Western knowledge about these things, but the fact that Eastern wisdom, symbolism, and methods can help us to rediscover the spiritual values that are most distinctively our own. Olga Frobe-Kapteyn, “Jung” by Gerhard Wehr, Page 262.

In the first volume of [Eranos] proceedings, therefore, Jung’s contribution turned out to be comparatively short, as it was drawn from the sketchy notes taken by Toni Wolff. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 265.

After the pleasant fragrance of the Orient comes the European: disagreeable, a pirate, a conquistador, dripping with the “religion of love,” an opium trafficker, disoriented and miserable in spite of his superabundance of knowledge and his intellectual arrogance. This is the picture of Western man. ~Carl Jung (At Eranos), “Jung” by Gerhard Wehr, Page 266.

The essential thing can only grow out of ourselves. Hence if the white man is true to his instinct, he reacts with instinctive defensiveness against everything that one might tell him or advise him. And what he has already swallowed, he must excrete again as a corpus alienum, for his blood rejects that which has grown on foreign soil. ~Carl Jung, “Jung” by Gerhard Wehr, Page 266.

It would be wrong for religiously estranged people, figuratively speaking, to attempt somehow to cover up this inadequacy in “robes of Oriental splendor” in the manner of the Theosophists. One could not allow the house of his own fathers to go to ruin, and then attempt to break into “Oriental palaces,” ~Carl Jung, “Jung” by Gerhard Wehr, Page 269.

To me it seems risky, on the whole, to bring too many of these dark things to light; but sometimes a wanderer in the darkness of night is grateful for the faltering yellow glow of a lone lantern, or the pale streaks of the first light of dawn. ~Carl Jung, “Jung” by Gerhard Wehr, Page 269.

Under no circumstances do I wish it to seem as if the independent and spontaneous collaboration of others has been as it were shunted by me onto a psychological track, and thus pressed into my service. It is extraordinarily important, for Eranos in particular, that each individual speaker has the feeling that he is providing an independent contribution, not one that serves some other goal. ~Carl Jung, “Jung” by Gerhard Wehr, Page 272.

Even today a kind of legend survives of a ‘night sea journey,’ which is not really accurate; one can hardly imagine a night sea journey as ear-splittingly loud as our nekyia was. It was tremendously boisterous and drunken. Baron von der Heydt (the owner of the hotel on Monte Verita) had donated the wine. Although there was no music for the dancing, the sound of it echoed far across the lake. The whole neighborhood near and far sent messages to Mrs. Frobe complaining about the unaccustomed disturbance of the peace, but it did no good. Jung was pretty tipsy, and the words his friend and student comrade Albert Oeri had written in his memoirs of him came to my mind: ‘Jung’s drunks were rare, but they were loud!’ But it was not only Jung who was tipsy; everybody else was too. Jung was very pleased at this, and he roused those who were too sober to render due homage to Dionysos. Plunging in now here, now there, he sparkled with wit, banter, and drunken high spirits. This, though, was the only party that was ever held at the Eranos conferences. Apparently Dionysos was satisfied once and for all with this sacrifice in wine and drunkenness. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 272-273.

Thus Mircea Eliade, who met Jung repeatedly in Ascona and in Mascia, confided to his diary what he had heard from Henry Corbin’s wife:

“Jung is a gourmet, and really knows his way around the kitchen. Since he knows that the dining at Mrs. Frobe-Kapteyn’s is not too good, he buys himself little snacks in secret and eats them alone in his room at night. But eventually word of this got out, and one of his admiring young ladies from Ascona, also in secret, sent him a roast chicken.” From the same journal, the entry from 23 August 1950, obviously about a dinner together in an Ascona restaurant: “I eat with Jung, on his left, and we converse from twelve-thirty until three o’clock. He is a captivating old gentleman, utterly without conceit, who is as happy to talk as he is to listen. What could I write down here first of this long conversation? Perhaps his bitter reproaches of ‘official science’? In university circles he is not taken seriously. ‘Scholars have no curiosity,’ he says with Anatole France. Professors are satisfied with recapitulating what they learned in their youth and what does not cause any trouble; above all, their spiritual world is in balance. For all that, I sense that at the bottom of his heart Jung is a little troubled by this indifference. That is why he is so interested in a scholar, in any line of research, who takes him seriously, or quotes or comments on him.” ~Mircea Eliade, Jung: A Biography by Gerhard Wehr, Pages 273-274

What troubles me is that I seldom get to have a conversation with an adequate partner-Father White is in England, Neumann lives in Israel; women of my circle do understand me, but with women their home, their husband, and their children always come first. If all these things are in order, then a woman also has some time for the spirit, and then it is interesting. But talking with a man, one listens to the reverberation from the cosmic spaces of the spirit. ~Carl Jung, “Jung” by Gerhard Wehr, Page 275.

The nature and the influence of these dynamically charged archetypes were first recognized and interpreted for us through his work. In the course of his fifteen years of cooperation with the Eranos conferences he [Jung] has created an authoritative body of work and earned our deepest thanks. ~Adolf Portmann, “Jung” by Gerhard Wehr, Page 276.

Eranos-lakeside scene, garden and house. Inconspicuous and out of the way, and yet a navel of the world, a small link in the Golden Chain. ~Erich Neumann, “Jung” by Gerhard Wehr, Page 277.

The encounter with Carl Gustav Jung, the great researcher of the psyche, was decisive for the first period of Eranos, and even in later years, when it was no longer possible for Jung to take an active part, his silent presence and his inner participation contributed materially to the spirit of this gathering. To all those who shared the good fortune of being able to witness this volcanic spirit in action, these encounters with a great man remain unforgettable and alive. ~Adolf Portmann, “Jung” by Gerhard Wehr, Page 277.

If I had not succeeded in finding such evidence, I would never have been able to substantiate my ideas. Therefore, my encounter with alchemy was decisive for me, as it provided me with the historical basis which I had hitherto lacked. ~Carl Jung, “Jung” by Gerhard Wehr, Page 245-246

The background of alchemy is initiation, an indoctrination into the mysteries that dates back millennia. Originating in the Egyptian-Chaldean Hellenistic universal consciousness in the pre-Christian era, and later flowing into the West via the Arabic cultural orbit, it became tinged with the substance of Christianity. To be sure, the idea of transmutation stands at the center of alchemical initiation; not, however, that of the transformation of metals but rather the mystical process of inner transmutation, of which the outward chemical and physical transformation of metals is but the external manifestation, realized and made visible in the material world. Alexander von Bernus, “Jung” by Gerhard Wehr, Page 246

Evil needs to be taken into account just as much as good, for good and evil are ultimately nothing but the idealized extensions and abstractions of action, and both are part of the chiaroscuro phenomenon of life. In the end, after all, there is no good that cannot produce evil, and no evil from which some good cannot come. ~Carl Jung, “Jung” by Gerhard Wehr, Page 252

I am very impressed to see a belated appreciation even for alchemy beginning to develop here again; I have long felt, you know, that the wholly superficial assessment of alchemy that has persisted up to this time stood in need of liquidation, but until now I had looked in vain for a more incisive explanation of what really lay behind this phenomenon that is so important in the history of our culture. ~Pascual Jordan, “Jung” by Gerhard Wehr, Page 255

My late friend Richard Wilhelm sent me the text of The Secret of the Golden Flower in 1928, at a moment that was full of problems for my own work. Since 1913 I had been engaged in investigating the processes of the collective unconscious, and I had obtained results which struck me as difficult in more than one respect. Not only were they far removed from anything known to “academic” psychology, but they also went beyond the bounds of medical, purely personalistic psychology. It was an extensive phenomenology to which hitherto known categories and methods could no longer be applied. My results, which rested on the efforts of fifteen years, seemed to be hanging in midair, for there was nothing anywhere to compare them with. ~Carl Jung, “Jung” by Gerhard Wehr, Page 256

The fantasy-images, the empirical material I had gathered in my practice, and the conclusions I had drawn from it. I now began to understand what these psychic contents meant when seen in historical perspective. My understanding of their typical character, which had already begun with my investigation of myths, was deepened. The primordial images. and the nature of the archetype took a central place in my researches, and it became clear to me that without history there can be no psychology, and certainly no psychology of the unconscious. A psychology of consciousness can, to be sure, content itself with material drawn from personal life, but as soon as we wish to explain a neurosis we require an anamnesis which re6aches deeper than the knowledge of consciousness. And when in the course of treatment unusual decisions are called for, dreams occur that need more than personal memories for their interpretation. ~Carl Jung, “Jung” by Gerhard Wehr, Page 257

From this material it appears quite clearly what alchemy was seeking, in the last analysis. It wished to produce a corpus subtile, the transfigured body of the resurrection-a body that is simultaneously spirit. In this it matches Chinese alchemy, as it has become known to us through the text of The Secret of the Golden Flower. This is the “diamond body,” that is immortality, attained through the transformation of the body. Because of its transparency, its brilliance, and its hardness, the diamond is a fitting symbol. ~Carl Jung, “Jung” by Gerhard Wehr, Page 258

The experiences of the alchemists were, in a sense, my experiences, and their world was my world. Thus I had at last reached the ground which underlay my own experiences of the years 1913 to 1917; for the process through which I had passed at that time corresponded to the process of alchemical transformation discussed in [Psychology and Alchemy]. ~Carl Jung, “Jung” by Gerhard Wehr, Page 260

Rumpite libros, ne corda vestra rumpantur. Tear up your books, that your hearts may not be torn! ~Carl Jung [Citing an Alchemist], “Jung” by Gerhard Wehr, Page 261

Without stirring abroad

One can know the whole world.

Without looking out of the window

One can see the way of heaven.

The further one goes

The less one knows.

Therefore the sage knows without having to stir,

Identifies without having to see,

Accomplishes without having to act. ~Lao Tzu, “Jung” by Gerhard Wehr, Page 215

Like every true introvert, Jung thoroughly enjoyed the positive aspects of extraversion travel and success-from the very beginning. ~Aniela Jaffe, “Jung” by Gerhard Wehr, Page 215-216

How, for example, can we become conscious of national peculiarities if we have never had the opportunity to regard our own nation from outside? Regarding it from outside means regarding it from the standpoint of another nation. To do so, we must acquire sufficient knowledge of the foreign collective psyche, and in the course of this process of assimilation we encounter all those incompatibilities which constitute the national bias and the national peculiarity. Everything that irritates us about others can lead us to an understanding of ourselves. ~Carl Jung, “Jung” by Gerhard Wehr, Page 216

Every morning at half past ten the cuirassiers ride by in their golden armor with red helmet plumes and black cloaks. They go to the royal palace and guard the king and the princes and princesses. Astonishing sights were everywhere: the king has his golden throne and his golden scepter in another castle, in a high tower, with thick fences and iron gates. In the daytime the crown is up in the tower and you can see it, but at night it and the scepter sink down into a deep cellar that is shut up with plates of armor, so no one can steal them. There are jewels in the crown as big as dove’s eggs. ~Carl Jung, “Jung” by Gerhard Wehr, Page 217-218

In many ways he [Helton Godwin Baynes] was the best assistant Jung ever had. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 218

We are the men of the hour here. It is very good to be able to spread oneself in this way one in a while. I can feel that my libido is gulping it in with vast enjoyment [Referring to Jung and Freud at Clark University 1909] ~Carl Jung, “Jung” by Gerhard Wehr, Page 216

Jung, himself an avid cook, was well known as a patron of the culinary arts and a connoisseur of noble spirits. ~Aniela Jaffe, “Jung” by Gerhard Wehr, Page 217

This Africa is incredible! ~Carl Jung in 1920, “Jung” by Gerhard Wehr, Page 218

You no longer think of yourself; you are dissolved in this potpourri which cannot be evaluated, still less described: a Roman column stands here as part of a wall; an old Jewish woman of unspeakable ugliness goes by in white baggy breeches; a crier with a load of burnooses pushes through the crowd, shouting in gutturals that might have come straight from the canton of Zurich; a patch of deep blue sky, a snow-white mosque dome; a shoemaker busily stitching away at shoes in a small vaulted niche, with a hot, dazzling patch of sunlight on the mat before him; blind musicians with a drum and tiny three-stringed lute; a beggar who consists of nothing but rags; smoke from oil cakes, and swarms of flies; up above, on a white minaret in the blissful ether, a muezzin sings the midday chant; below, a cool, shady, colonnaded yard with horseshoe portal framed in glazed tiles; on the wall a mangy cat lies in the sun; a coming and going of red, white, yellow, blue, brown mantles, white turbans, red fezzes, uniforms, faces ranging from white and light yellow to deep black; a shuffling of yellow and red slippers, a noiseless scurrying of naked black feet, and so on and so on. ~Carl Jung, “Jung” by Gerhard Wehr, Page 219-220

In the morning the great god rises and fills both horizons with his joy and power, and all living things obey him. At night the moon is so silvery and glows with such divine clarity that no one can doubt the existence of Astarte. ~Carl Jung in 1920, “Jung” by Gerhard Wehr, Page 220

In a non-European country where no European language was spoken and no Christian conceptions prevailed, where a different race lived and a different historical tradition and philosophy had set its stamp upon the face of the crowd. I had often wished to be able for once to see the European from outside, his image reflected back at him by an altogether foreign milieu. ~Carl Jung, “Jung” by Gerhard Wehr, Page 220=221

There is nothing more magnificent than the desert. The deeper we penetrated into the Sahara; the more time slowed down for me; it even threatened to move backward. ~Carl Jung, “Jung” by Gerhard Wehr, Page 221.

Obviously, my encounter with Arab culture had struck me with overwhelming force. The emotional nature of these unreflective people who are so much closer to life than we are exerts a strong suggestive influence upon those historical layers in ourselves which we have just overcome and left behind, or which we think we have overcome. It is like the paradise of childhood from which we imagine we have emerged, but which at the slightest provocation imposes fresh defeats on us. ~Carl Jung, “Jung” by Gerhard Wehr, Page 222.

At Bollingen I am in the midst of my true life, I am most deeply myself. Here I am, as it were, the “age-old son of the mother.” That is how alchemy puts it, very wisely, for the “old man,” the “ancient,” whom I had already experienced as a child, is personality No. 2, who has always been and always will be. He exists outside time and is the son of the maternal unconscious. In my fantasies he took the form of Philemon, and he comes to life again at Bollingen. ~Carl Jung, “Jung” by Gerhard Wehr, Page 225.

At times I feel as if I am spread out over the landscape and inside things, and I am myself living in every tree, in the plashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons. There is nothing in the Tower that has not grown into its own form over the decades, nothing with which I am not linked. Here everything has its history, and mine; here is space for the spaceless kingdom of the world and the psyche’s hinterland. ~Carl Jung, “Jung” by Gerhard Wehr, Page 226.

I saw a monstrous flood covering all the northern and low-lying lands between the North Sea and the Alps. When it came up to Switzerland I saw that the mountains grew higher and higher to protect our country. I realized that a frightful catastrophe was in progress. I saw the mighty yellow waves, the floating rubble of civilization, and the drowned bodies of uncounted thousands. Then the whole sea turned to blood. ~Carl Jung, “Jung” by Gerhard Wehr, Page 167

The monster has descended upon us. The time we live in is full of horrors; there is no one upon whose head its heavy fist has not fallen. Everything around us has been changed. The air around us is laden with tears suppressed, forgotten, and to come. The gravity of this hour cries aloud. ~Carl Jung, “Jung” by Gerhard Wehr, Page 168

In the third dream frightful cold had again descended from out of the cosmos. This dream, however, had an unexpected end. There stood a leaf-bearing tree, but without fruit (my tree of life, I thought), whose leaves had been transformed by the effects of the frost into sweet grapes full of healing juices. I plucked the grapes and gave them to a large, waiting crowd. ~Carl Jung, “Jung” by Gerhard Wehr, Page 168

I did not know that I was living a myth, and even if I had known it, I would not have known what sort of myth was ordering my life without my knowledge. So, in the most natural way, I took it upon myself to get to know “my” myth, and I regarded this as the task of tasks, for-so I told myself-how could I, when treating my patients, make due allowance for the personal factor, for my personal equation, which is yet so necessary for a knowledge of the other person, if I was unconscious of it? I simply had to know what unconscious or preconscious myth was forming me, from what rhizome I sprang. ~Carl Jung, “Jung” by Gerhard Wehr, Page 169

It [Collective Unconscious] is a modern, scientific expression for an inner experience that has been known to mankind from time immemorial, the experience in which strange and unknown things from our own inner world happen to us, in which influences from within can suddenly alter us, in which we have dreams and ideas which we feel as if we are not doing ourselves, but which appear in us strangely and overwhelmingly. In earlier times these influences were attributed to a divine fluid (mana), or to a god, demon, or ‘spirit,’ a fitting expression of the feeling that this influence has an objective, quite foreign and autonomous existence, as well as the sense of its being something overpowering, which has the conscious ego at its mercy. ~Marie Louise Von Franz, “Jung” by Gerhard Wehr, Page 170

Therefore I twice went over all the details of my entire life, with particular attention to childhood memories; for I thought there might be something in my past which I could not see and which might possibly be the cause of the disturbance. But this retrospection led to nothing but a fresh acknowledgment of my own ignorance. ~Carl Jung, “Jung” by Gerhard Wehr, Page 172

Here [Childhood Edifices] is a creative life that is not extinguished yet but could be reactivated under the right circumstances. ~Carl Jung, “Jung” by Gerhard Wehr, Page 172

I went on with my building game after the noon meal every day, whenever the weather permitted. As soon as I was through eating, I began playing, and continued to do so until the patients arrived; and if I was finished with my work early enough in the evening, I went back to building. Naturally, I thought about the significance of what I was doing, and asked myself, “Now, really, what are you about? You are building a small town and doing it as if it were a rite!” I had no answer to my question, only the inner certainty that I was on the way to discovering my own myth. For the building game was only a beginning. It released a stream of fantasies which I later carefully wrote down. ~Carl Jung, “Jung” by Gerhard Wehr, Page 172-173

To the extent that I managed to translate the emotions into images-that is to say, to find the images which were concealed in the emotions-I was inwardly calmed and reassured. Had I left those images hidden in the emotions, I might have been torn to pieces by them. There is a chance that I might have succeeded in splitting them off; but in that case I would inexorably have fallen into a neurosis and so been ultimately destroyed by them anyhow. As a result of my experiment I learned how helpful it can be, from the therapeutic point of view, to find the particular images which lie behind emotions. ~Carl Jung, “Jung” by Gerhard Wehr, Page 173

The unconscious contents could have driven me out of my wits. But my family and the knowledge: I have a medical diploma from a Swiss university, I must help my patients, I have a wife and five children, I live at 228 Seestrasse in Kusnacht-these were actualities which made demands upon me and proved to me again and again that I really existed, that I was not a blank page whirling about in the winds of the spirit, like Nietzsche. Nietzsche had lost the ground under his feet because he possessed nothing more than the inner world of his thoughts-which incidentally possessed him more than he it. He was uprooted and hovered above the earth, and therefore he succumbed to exaggeration and irreality. For me, such irreality was the quintessence of horror, for I aimed, after all, at this world and this life. ~Carl Jung, “Jung” by Gerhard Wehr, Page 174

I myself had to undergo the original experience, and, moreover, try to plant the results of my experience in the soil of reality; otherwise they would have remained subjective assumptions without validity. Today I can say that I have never lost touch with my initial experiences. All my works, all my creative activity, has come from those initial fantasies and dreams. ~Carl Jung, “Jung” by Gerhard Wehr, Page 174

I was sitting at my desk once more, thinking over my fears. Then I let myself drop. Suddenly it was as though the ground literally gave way beneath my feet, and I plunged down into dark depths. I could not fend off a feeling of panic. ~Carl Jung, “Jung” by Gerhard Wehr, Page 179

It is of course ironical that I, a psychiatrist, should at almost every step of my experiment have run into the same psychic material which is the stuff of psychosis and is found in the insane. This is the fund of unconscious images which fatally confuse the mental patient. But it is also the matrix of a mythopoeic imagination which has vanished from our rational age. ~Carl Jung, “Jung” by Gerhard Wehr, Page 179

Near the steep slope of a rock I caught sight of two figures, an old man with a white beard and a beautiful young girl. I summoned up my courage and approached them as though they were real people and listened attentively to what they told me. The old man explained that he was Elijah, and that gave me a shock. But the girl staggered me even more, for she called herself Salome! She was blind. What a strange couple: Salome and Elijah. But Elijah assured me that he and Salome had belonged together from all eternity, which completely astounded me. They had a black serpent living with them which displayed an unmistakable fondness for me. I stuck close to Elijah because he seemed to be the most reasonable of the three, and to have a clear intelligence. Of Salome I was distinctly suspicious. Elijah and I had a long conversation which, however, I did not understand. ~Carl Jung, “Jung” by Gerhard Wehr, Page 180

Jung himself thought of the sage Lao-tse and the dancer in Holderlin’s poem:

“Who has thought of the deepest/Loves what is most living. He understands high virtue/Who has looked into the world. And the wise often bow/To beauty in the end.” ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 181

-Salome is an anima figure. She is blind because she does not see the meaning of things. Elijah is the figure of the wise old prophet and represents the factor of intelligence and knowledge, Salome, the erotic element. One might say that the two figures are personifications of Logos and Eros. ~Carl Jung, “Jung” by Gerhard Wehr, Page 182

Later I consciously linked my work to what Faust had passed over: respect for the eternal rights of man, recognition of ‘the ancient,’ and the continuity of culture and intellectual history. ~Carl Jung, “Jung” by Gerhard Wehr, Page 183.

This task was undertaken by the figure of Philemon, whom in this respect I had willy-nilly to recognize as my psychagogue. And the fact was that he conveyed to me many an illuminating idea. ~Carl Jung, “Jung” by Gerhard Wehr, Page 184

The ka was “an expression of the creative and preserving power of life; in earliest times it referred specifically to the masculine power of procreation, but early on it was applied to spiritual and psychic power. The ka was born together with the person. ~Carl Jung, “Jung” by Gerhard Wehr, Page 185

Wherever there exists an absolutely magical relationship, as it were, between the two sexes, it is a matter of projection of the soul-image [in this case the anima]. Now since these relationships are so common, the psyche must frequently be unconscious; that is, many people must be unconscious of how they are related to their inner psychic processes. If the soul-image is projected, an unconditional affective tie to the object of the projection appears. If it is not projected, a relatively unadapted condition arises which Freud described in part as “narcissism.” The projection of the soul-image is a release from concern with the inner processes, so long as the behavior of the object corresponds to the soul-image. ~Carl Jung, “Jung” by Gerhard Wehr, Page 186

The hetaira or companion is instinctively related to the personal psychology of the man. The man’s individual interests, tendencies, and, if need be, problems lie within the purview of her consciousness, and through her they are stimulated and advanced. She gives him a sense of personal value apart from collective values, for her own development requires that an individual relationship be drawn out and realized in all its nuance and depth. The function of the hetaira would be to awaken in the man the individual psychic life which goes beyond his masculine responsibility, to make him a whole personality. This development generally becomes a task only for the second half of life, after his social existence has been established. ~Toni Wolff, “Jung” by Gerhard Wehr, Page 187-188

He [Jung] was “the prototype of the wise old man,” whereas Toni Wolff enjoyed “the quality of eternal youth. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 187-188

At much the same time of the fantasy he made the extraordinary discovery that of all his friends and acquaintances only one young girl [Toni Wolff] was able to follow his extraordinary experiences and to accompany him intrepidly on his Nekyia to the underworld. It was anything but easy at first for him to find a modus vivendi by which she could give him her extraordinary gift-it would not be an exaggeration to call it her genius-for companionship in the ‘confrontation with the unconscious. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 188

The Jungian analyst Barbara Hannah said flatly that Emma and Toni [Wolff], the mother figure and the hetaira figure, were the two fundamentally inseparable sides of a single problem. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 189

Toni Wolff was perhaps-of all the ‘anima types’ I have ever known-the most suited to carry the projection of this figure. She was not beautiful in the strictly classical sense, but she could look far more than beautiful, more like a goddess than a mortal woman. She had an extraordinary genius for accompanying men-and sometimes women too, in a different way-whose destiny it was to enter the unconscious. Indeed, she learned of this gift through her relation to Jung, but she afterward showed the same gift when she became an analyst; in fact it was her most valuable quality as an analyst. Curiously enough, she did not ever enter the unconscious on her own account. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 189

What saved the situation was that there was no ‘lack of love’ in any of the three. Jung was able to give both his wife [Emma] and Toni [Wolff] a most satisfactory amount, and both women really loved him. Therefore, although for a long while they were at times most painfully jealous of each other, love always won out in the end and prevented any destructive action on either side. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 189-190

You see, he [Carl Jung] never took anything from me to give to Toni [Wolff], but the more he gave her the more he seemed able to give me. ~Emma Jung, Jung: His Life and Work by Barbara Hannah, Page 119.

I think he [Jung] was doubtful that he could have survived this most difficult of all journeys had he been entirely alone in it. ~Barbara Hannah, “Jung” by Gerhard Wehr, Page 190

In the Red Book I tried anesthetic elaboration of my fantasies, but never finished it. I became aware that I had not yet found the right language, that I still had to translate it into something else. Therefore I gave up this estheticizing tendency in good time, in favor of a rigorous process of understanding. I saw that so much fantasy needed firm ground underfoot, and that I must first return wholly to reality. For me, reality meant scientific comprehension. I had to draw concrete conclusions from the insights the unconscious had given me-and that task was to become a life work. ~Carl Jung, “Jung” by Gerhard Wehr, Page 186

Jung recalled Goethe’s dictum: “Dare to storm those gates which everyone gladly sneaks past,” referring to the common deep-rooted human aversion to looking behind the pleasant facade of self-deception and coming to know oneself. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 191

Around five o’clock in the afternoon on Sunday the front doorbell began ringing frantically. It was a bright summer day; the two maids were in the kitchen, from which the open square outside the front door could be seen. Everyone immediately looked to see who was there, but there was no one in sight. I was sitting near the doorbell, and not only heard it but saw it moving. We all simply stared at one another. The atmosphere was thick, believe me! Then I knew that something had to happen. The whole house was filled as if there were a crowd present, crammed full of spirits. They were packed deep right up to the door, and the air was so thick it was scarcely possible to breathe. As for myself, I was all a-quiver with the question: “For God’s sake, what in the world is this?” Then they cried out in chorus, “We have come back from Jerusalem where we found not what we sought.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 193

Instinctively seizing on the sentence the “spirits” had uttered, he [Jung] began the first of the seven Sermones with the declaration, “The dead came back from Jerusalem, where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 193

We are, however, the pleroma itself, for we are a part of the eternal and infinite. But we have no share thereof, as we are from the pleroma infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the pleroma in our essence as creature, which is confined within time and space. ~Carl Jung, “Jung” by Gerhard Wehr, Page 194

Its name is Abraxas.

Then the dead demand further information about this primal being, which is neither the summum bonum nor limitless evil; Abraxas is life, “the mother of good and evil.”

Hence Abraxas begets truth and falsehood. The third sermon continues:

It is the hermaphrodite of the earliest beginning.

It is abundance that seeketh union with emptiness.

It is holy begetting.

It is love and love’s murder.

It is the saint and his betrayer.

It is the brightest light of day and the darkest night of

madness.

To look upon it is blindness.

to know it is sickness.

To worship it is death.

To fear it is wisdom.

To resist it is not redemption. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 191

From then on, my life belonged to the generality. The knowledge I was concerned with, or was seeking, still could not be found in the science of those days. I myself had to undergo the original experience, and, moreover, try to plant the results of my experience in the soil of reality; otherwise they would have remained subjective assumptions without validity. It was then that I dedicated myself to service of the psyche. I loved it and hated it, but it was my greatest wealth. My delivering myself over to it, as it were, was the only way by which I could endure my existence and live it as fully as possible. ~Carl Jung, “Jung” by Gerhard Wehr, Page 196

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. My mandalas were cryptograms concerning the state of the self which were presented to me anew each day. In them I saw the self-that is, my whole being-actively at work. ~Carl Jung, “Jung” by Gerhard Wehr, Page 197

Time and again I have observed that when I was busy with a special thought or a work of a remote kind, I found that the theme was picked up in newspaper articles or in letters I got from strangers as if it had been broadcasted. ~C.G. Jung, Letters Vol. 2, p. 233

Now this is the way that your inferior function, feeling, speaks to you. It speaks to you like an oracle and you must listen to it as though an oracle spoke … and these visions show now that your feeling can meet it and will help you. ~C.G. Jung, Visions Vol. 1, p. xxv

The strange cases of parallelism in time, which are commonly called coincidences but which I call synchronistic phenomena, are very frequent in the observation of the unconscious. ~C.G. Jung, Letters Vol. 1, pp. 177-178

Although I am no mathematician, I am interested in the advances of modern physics, which is coming ever closer to the nature of the psyche, as I have seen for a long time. I have often talked about it with Pauli. ~C.G. Jung, Letters Vol. 1, p. 176

Rationality is only one aspect of the world and does not cover the whole field of experience. Psychic events are not caused merely from without and mental contents are not mere derivatives of sense-perceptions. There is an irrational mental life within, a so-called “spiritual life,” of which almost nobody knows or wants to know except a few “mystics.” This “life within” is generally considered nonsense and therefore something to be eliminated-curiously enough in the East as well as in the West. Yet it is the origin and the still-flowing source of Yoga, Zen, and many other spiritual endeavours, not only in the East but in the West too. ~Carl Jung, “Jung” by Gerhard Wehr, Page 462

A mere sensation or a new thrill is of no use to the European mind. We must rather learn to earn in order to possess. What the East has to give us should be merely a help to us in a work which we still have to do. What good is the wisdom of the Upanishads to us, and the insights of Chinese yoga, if we abandon our own foundations like outworn mistakes, to settle thievishly on foreign shores like homeless pirates? ~Carl Jung, “Jung” by Gerhard Wehr, Page 463

In Time, and then in the Houston Post of 16 September 1957, one read what effect the Swiss professor had had on his American guest: “The old gentleman with the white hair and the knowingly flashing eyes leaned back in his armchair and thoughtfully smoked his pipe. Seeming not to notice the microphone around his neck and the camera lens pointed at him, C. G. Jung spoke through the cloud of smoke that wreathed his head. His voice was loud and powerful. ‘The world,’ said Jung, ‘hangs by a thin thread, and that thread is the human soul. It is not the reality of the hydrogen bomb that we need to fear, but what man will do with it. If certain people in Moscow lose their nerve, then the world will be plunged into fire and flames. As never before the world depends on the soul of man.’ This, the old wise man explains, is why the exploration and understanding of the human soul is more important than ever. Gently guided by his interviewer Richard Evans, Jung wandered through the whole wide realm of his convictions and theories of the psyche. Jung’s presentation was as incomparable as it was fascinating. It was the first time he had ever been in front of a television camera, the first time he had spoken to American listeners since his lectures on “Psychology and Religion” at Yale in 1938, and apart from a few lectures in Zurich, it was his only public appearance in ten years Jung scintillated and joked, the whole thing seemed to give him the greatest enjoyment. In the studio his eyes sparkled behind his steel-rimmed spectacles, and his bristly white mustache moved when he laughed. “And Jung’s laugh spoke for itself. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Pages 438-439

When George Duplain interviewed C. G. Jung two years later for the Gazette de Lausanne, he too met with an outgoing interlocutor. Jung, who particularly toward the end of his life complained that no one understood him, above all his own profession, spoke highly of the reporter: Ordinarily my books are treated rather superficially by the press, and little attempt is made to get at their deeper meaning. This is true not only of the daily papers but also of scientific journals. George Duplain goes way beyond this sort of reporting. In taking the trouble to write such a thoughtful report, Georges Duplain has done a service not only to the interested public but to our psychological knowledge in general. Gerhard Wehr, “Jung” by Gerhard Wehr, Page 439

I am sick of talking to people who do not even know the psychological ABC’s. There are so many people who either designate themselves as my pupils or aver that they know my “system” that I am always a bit scared when I have to meet an unknown person. Carl Jung to BBC London; Jung: A Biography, Page 441

The varieties of psychic behavior are indeed of an eminently historical nature. Not only must the psychotherapist acquaint himself with the personal biography of his patient, but also with the intellectual presuppositions of his nearer and further intellectual milieu, where the influences of tradition and Weltanschauung come into play and often play a decisive role. No psychotherapist who is earnestly concerned with the understanding of the whole person is spared the necessity of coming to terms with the symbolism of the language of dreams. ~Carl Jung, “Jung” by Gerhard Wehr, Page 434

“Oh, plunge yourself into a positive belief,” wrote my grandfather Jung. Yes, “plunge,” gladly, if I could, if that depended only on my higher self. But an inexplicably difficult something, an immobility and torpor, exhaustion and weakness always prevents the decisive last step. I have already taken many steps, but nothing near the final one. The greater the certainty, the more superhuman the doubt, the disturbing infernal power. Page 63 Grandfather of Basel My heart suddenly began to pound. I had to stand up and draw a deep breath. My excitement was intense, for it had become clear to me, in a flash of illumination, that for me the only possible goal was psychiatry. Here alone the two currents of my interest could flow together and in a united stream dig their own bed. Here was the empirical field common to biological and spiritual facts, which I had everywhere sought and nowhere found. Here at last was the place where the collision of nature and spirit became a reality. ~Carl Jung, “Jung” by Gerhard Wehr, Pages 65-66

Psychiatry, in the broadest sense, is a dialogue between the sick psyche and the psyche of the doctor, which is presumed to be “normal.” It is a coming to terms between the sick personality and that of the therapist, both in principle equally subjective. My aim was to show that delusions and hallucinations were not just specific symptoms of mental disease but also had a human meaning. ~Carl Jung, “Jung” by Gerhard Wehr, Pages 66-67

Miss S. W. is very well built, exhibiting slightly rachitic skull formation without pronounced hydrocephalus, somewhat pale facial color, and dark eyes of a peculiarly piercing brightness. In school she was average, showed little interest, and was absent-minded. In general she showed rather reserved behavior, which could however suddenly give way to the most boisterous, excited glee. She is of ordinary intelligence, has no particular talents, and is rather unmusical. She is not fond of books, preferring handicrafts or sitting about daydreaming. As a result her level of education is relatively low, and her interests of correspondingly restricted scope. The range of her knowledge of literature is similarly limited. ~Carl Jung, “Jung” by Gerhard Wehr, Page 71

Very much to my regret, for I had learned from this example how a No. 2 personality is formed, how it enters into a child’s consciousness and finally integrates it into itself. All in all, this was the one great experience which wiped out all my earlier philosophy and made it possible for me to achieve a psychological point of view. I had discovered some objective facts about the human psyche. Yet the nature of the experience was such that once again I was unable to speak of it. I knew no one to whom I could have told the whole story. ~Carl Jung, “Jung” by Gerhard Wehr, Page 74

My effort has been aimed above all against public opinion, which has nothing but a disdainful smile for so-called occult phenomena, at presenting the numerous connections of these with the concerns of the physician and of psychology, and at drawing attention to the many important questions which this unexplored territory still holds in store for us. The beginning of this work has given me the conviction that a rich harvest for experimental psychology is ripening in this field. ~Carl Jung, “Jung” by Gerhard Wehr, Page 75

Sad at heart, I retreated into myself. Outwardly this encounter was completely meaningless. But, seen from within, it was so weighty that it not only occupied my thoughts for days but has remained forever in my memory, like a shrine by the wayside. At that time I was still in that childlike state where life consists of single, unrelated experiences. For who could discover the threads of fate which led from Brother Klaus to the pretty girl? ~Carl Jung, “Jung” by Gerhard Wehr, Page 90

Was Freud a modern-day Galileo? There is much to be said for this idea, at least as far as the stance of those in authority once the church, now the scientific community-is concerned, but Wilhelm Weygandt, a professor of psychiatry and private consulting physician, expressed it perfectly on the occasion of a medical convention in Hamburg in 1910: “Freud’s theories have nothing to do with science; they are more a matter for the police.” (Three years earlier Jung had said of this “scholar”: “I know Weygandt personally, he is a hysteric par excellence, stuffed with complexes from top to bottom, so that he can’t get a genuine word out of his throat. I would never have thought German scholarship could have produced such meanness.” Carl Jung, “Jung” by Gerhard Wehr, Page 100

Special mention may be made of a few letters scattered here and there in the collection from Emma Jung, who here also acted not only as the wife of her famous husband, but spoke for herself, standing on her own feet while at the same time taking sides with her spouse. With great maturity the young woman turned her attention to the problematic situation that had long been developing between the two men. ~ Gerhard Wehr, “Jung” by Gerhard Wehr, Page 104

Partly thanks to her feminine intuition, but also through the practical application of psychological understanding, she noted the complications that stood between “father” and “son” and searched for a humane solution. “Indeed, one can certainly not be the child of a great man with impunity, considering how much trouble it already takes to get away from even ordinary fathers. And then when this eminent father also has a patriarchal streak in him, as you said yourself “-this last in reference to Freud’s family circumstances. And, regarding Jung, “You can imagine how pleased and honored I am at the confidence which you place in Carl, but it would almost seem to me that sometimes you give him too much; do you not see in him more of a successor and fulfiller than is necessary? Doesn’t one often give much because one wishes to hold much back?” A revealing question! Finally she made an urgent appeal: “Please think of Carl not with the feelings of a father: ‘He will grow, but I must fade away,’ but as one person to another, who like you must follow his own law.” So she wrote, at twenty-nine, to the father of psychoanalysis, who was fifty-five-spirited words from a mature woman! ~Carl Jung, “Jung” by Gerhard Wehr, Pages 104-105

But Jung took the final step only when he heard through his colleague Alphonse Maeder that Freud had called his good faith (“bona fides”) into question. Further hesitation was no longer possible, and on 27 October Jung wrote to the “Most esteemed Herr Professor”: I would have expected you to have imparted something as weighty as this to me directly. Since this is the most serious accusation that can be made against a person, you make further collaboration with you impossible for me. Therefore I am resigning from the editorship of the Jahrbuch with which you entrusted me. I have also informed Bleuler and Deuticke [ the publisher Job of my decision. Most respectfully, Dr. C. G. Jung ~Carl Jung, “Jung” by Gerhard Wehr, Page 158

Jung pointed out to his Zurich colleague Maeder the impossibility of further collaboration with Freud: I have by no means fallen into Freud’s trap, for I consider it no advantage of Freud’s if he disgusts me. The outward impression will be very bad. But inner successes carry more weight than the howling of the crowd. ~Carl Jung, “Jung” by Gerhard Wehr, Page 159

In spite of the astonishing lack of appreciation I incurred on the part of Freud, I cannot fail to recognize his significance as a cultural critic and pioneer in the realm of psychology, even considering my own resentment. A correct assessment of Freud’s efforts reaches into areas that concern not only the Jews but all European people, areas which I have tried to shed light on in my works. Without Freudian “psychoanalysis” I would have entirely lacked the key. Carl Jung, Jung: A Biography, Page 160

Sooner or later polemics are certainly going to arise within our camp. ~Jung to Freud 1909 ~ “Jung” by Gerhard Wehr, Page 128

I am glad that you share my conviction that we must thoroughly conquer mythology. ~Freud to Jung 1909, “Jung” by Gerhard Wehr, Page 128

With the Nuremberg meeting our movement’s infancy comes to a close; this is my impression. I hope that now there will come a rich and handsome youth. ~Freud to Ferenczi, “Jung” by Gerhard Wehr, Page 128

My mythology is oscillating in an inner motion of its own, and here and there meaningful pieces are ‘proffered up. ~Carl Jung, “Jung” by Gerhard Wehr, Page 128

You lie in wait to see where your inclination draws you and leave the obvious straight way untrodden. I believe this is the right thing too; afterward one is astonished at how logical all these detours have been. ~Jung to Freud, “Jung” by Gerhard Wehr, Page 132

I am more than ever convinced that he is the man of the future. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 137

One attendee of the Weimar Congress, Frau Lou Andreas-Salome, was recently in Berlin for some time. I have become closely acquainted with her and must say that I have never met with such an understanding of psychoanalysis down to the last and smallest detail. ~Karl Abraham. “Jung” by Gerhard Wehr, Page 137

Think of Carl not with the feelings of a father but as one person does of another, who like you must follow his own law. ~Emma Jung to Sigmund Freud, “Jung” by Gerhard Wehr, Page 139

From time to time I am plagued by conflict as to how I can be noticed next to Carl; I find that I have no friends, but that everyone who comes to visit us really only wants to see Carl, aside from a few boring people who are totally uninteresting to me. Emma Jung, “Jung” by Gerhard Wehr, Page 140

A patient [Sabina Spielrein] whom I extricated years ago from the most severe neurosis has betrayed my confidence and my friendship in the most offensive way imaginable. She has caused a nasty scandal for me, simply because I chose to forgo the pleasure of begetting a child with her. I have always remained a perfect gentleman toward her, but before my somewhat too sensitive conscience I still do not feel clean, and that is what hurts the most. These painful and yet extremely salutary realizations have gnawed at me hellishly, but because of this they have, so I hope, ensured moral qualities in me that will be of the greatest benefit in my later life. ~Carl Jung, “Jung” by Gerhard Wehr, Page 140

It would not have been hard for the analyst, thinking as he did in metaphors and analogies, to make the association that the nearly six-foot-one Carl from Kusnacht, whom his Jewish colleagues especially, including his friend Sabina, used to call the “blond Siegfried,” was himself really a “Carlus Magnus.” ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 145

I know that my experience in no way rivals the extraordinary experience and insight of Freud, but nevertheless it seems to me that certain of my formulations express the empirical facts more aptly than is the case with the Freudian model. ~Carl Jung, “Jung” by Gerhard Wehr, Page 147

Dear Doctor Jung”-“I greet you on your return from America no longer so affectionately as the last time in Nuremberg; you have successfully weaned me of that, but still with sufficient sympathy, interest, and gratification over your personal success. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 149

At the age of twenty-five I lacked the experience to appreciate Freud’s theories. Such experience did not come until later. In 1903 I once more took up The Interpretation of Dreams and discovered how it all linked up with my own ideas. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 96

that human affairs are more strongly directed by unconscious motives than … was earlier held to be possible; that repressed tendencies, rejected by the conscious mind and locked up in the unconscious, play an unsuspectedly large role in human life; that neuroses are not the result of small so-called functional changes in the brain tissue, but the outcome of complex psychic processes and powerful emotional conflicts, and that the knowledge of these facts can enable a doctor to understand psychic illnesses and in favorable cases even to cure them. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 98

“If what Freud says is the truth, I am with him. I don’t give a damn for a career if it has to be based on the premise of restricting research and concealing the truth.” And I went on defending Freud and his ideas. But on the basis of my own findings I was still unable to feel that all neuroses were caused by sexual repression or sexual traumata. In certain cases this was so, but not in others. Nevertheless, Freud had opened up a new path of investigation, and the shocked outcries against him at the time seemed to me absurd. ~Gerhard Wehr, Jung: A Biography by Gerhard Wehr, Page 102

I have long suspected from your writings that your regard for my psychology does not fully extend to my views on questions of hysteria and sexuality, but I have not given up the expectation that in the course of the years you will come much closer to me than you now think possible. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 103

We [with Freud] met at one o’clock in the afternoon and talked virtually without a pause for thirteen hours. Carl Jung, Jung: A Biography by Gerhard Wehr, Page 106.

I tried to advance these reservations of mine on several occasions, but each time he would attribute them to my lack of experience. Freud was right; in those days I had not enough experience to support my objections. I could see that his sexual theory was enormously important to him, both personally and philosophically. This impressed me, but I could not decide to what extent this strong emphasis on sexuality was connected with subjective prejudices of his, and to what extent it rested upon verifiable experiences. Carl Jung, Jung: A Biography by Gerhard Wehr, Page 106.

Freud was probably subject to many human errors, he said, but this by no means excluded the possibility that “beneath the tangled exterior lies hidden a kernel of truth of whose significance we can as yet form no adequate conception.” ~Gerhard Wehr, Jung: A Biography by Gerhard Wehr, Page 101

Do not deviate too far from me, when in reality you are so close to me, otherwise we will yet see how they will play us off against one another. ~Sigmund Freud to Carl Jung, Jung: A Biography by Gerhard Wehr, Page 103.

But you [Freud] must not think I am frantically out to contrast myself with you by [Typology] holding the most divergent views possible. Carl Jung, Jung: A Biography by Gerhard Wehr, Page 106.

“My dear Jung, promise me never to abandon the sexual theory. That is the most essential thing of all. You see, we must make a dogma of it, an unshakable bulwark.” “Against the black tide of the mud of occultism.” ~ Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 107.

First of all, it was the words “bulwark” and “dogma” that alarmed me; for a dogma, that is to say, an indisputable confession of faith, is set up only when the aim is to suppress doubts once and for all. But that no longer has anything to do with scientific judgment, only with a personal power drive. This was the thing that struck at the heart of our friendship. I knew that I would never be able to accept such an attitude. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 107.

Freud, who had always made much of his irreligiosity, had now constructed a dogma; or rather, in the place of a jealous God whom he had lost, he had substituted another compelling image, that of sexuality. It was no less insistent, exacting, domineering, threatening, and orally ambivalent than the original one. Just as the psychically stronger agency is given “divine” or “daemonic” attributes, so the “sexual libido” took over the role of a deus absconditus, a hidden or concealed god. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 108.

As for Jung, he has so overcome his hesitation that he belongs to the cause without reservation, and even plans to go on working on the question of dementia praecox energetically along our lines. This suits me supremely. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 109.

It was as it my diaphragm were made of iron and were becoming red-hot-a glowing vault.

And at that moment there was such a loud report in the bookcase, which stood right next to us, that we both started up in alarm, fearing the thing was going to topple over on us. I said to Freud:

“There, that is an example of a so-called catalytic exteriorization phenomenon.”

“Oh come,” he exclaimed. “that is sheer bosh.”

“It is not,” I replied. “You are mistaken, Herr Professor.

And to prove my point I now predict that in a moment there will be another such loud report!” Sure enough, no sooner had I said the words than the same detonation went off in the bookcase.

To this day I do not know what gave me this certainty. But I knew beyond all doubt that the report would come again. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 109-110.

“I do not deny that your comments and your experiment made a powerful impression on me”-Freud actually spoke of an experiment, as if his visitor had intended to demonstrate some psychic ability, although this cannot have been the case. After your departure I determined to make some observations, and here are the results. In my front room there are continual creaking noises, from where the two heavy Egyptian steles rest on the oak boards of the bookcase, so that’s obvious. In the second room, where we heard the crash, such noises are very rare. At first I was inclined to ascribe some meaning to it if the noise we heard so frequently when you were here were never heard again after your departure. But since then it has happened over and over again, yet never in connection with my thoughts and never when I was considering you or your special problem. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 110-111.

“if there is a psychanalysis [sic], then there must also be a ‘psychosynthesis’ which creates future events according to the same laws.” ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 111.

It is remarkable that on the same evening that I formally adopted you as an eldest son, anointing you as my successor and crown prince-in partibus infideium-that then and there you should have divested me of my paternal dignity, and that the divesting seems to have given you as much pleasure as investing your person gave me. Now I am afraid that I must fall back again into the role of father toward you in giving you my views on poltergeist phenomena. I therefore don once more my horn-rimmed paternal spectacles and warn my dear son to keep a cool head and rather not understand something than make such great sacrifices for the sake of understanding. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 111-112.

You [Jung] are really the only one who even has anything original to offer. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 113.

It was very refreshing and left a pleasant aftertaste with me. I was glad to find you flourishing so well, and whatever resentment there might have been melted away as soon as I saw you again and understood you. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 114.

The Zurich contingent were the picked troops of the little army fighting for the honor of analysis. They provided the only opportunity of acquiring the new art and working at it. They provided the only opportunity of acquiring the new art and working at it. Most of my adherents and coworkers today came to me by way of Zurich, even some who were geographically much closer to Vienna than to Zurich. In the union that was formed between the Vienna and Zurich schools, the Swiss were by no means only on the receiving end. They had already produced respectable scientific work in their own right, the results of which benefited psychoanalysis. ~Sigmund Freud, Jung: A Biography by Gerhard Wehr, Page 114-115.

It was a human failure, and I would never have wanted to discontinue our dream analyses on that account. On the contrary, they meant a great deal to me, and I found our relationship exceedingly valuable. I regarded Freud as an older, more mature and experienced personality, and felt like a son in that respect. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 117.

“But I cannot risk my authority!” At that moment he lost it altogether. That sentence burned itself into my memory; and in it the end of our relationship was already foreshadowed. Freud was placing personal authority above truth. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 118.

Hence, understandably, when I thought about dreams and the contents of the unconscious, I never did so without making historical comparisons; in my student days I always used Krug’s old dictionary of philosophy. I was especially familiar with the writers of the eighteenth and early nineteenth century. By contrast, I had the impression that Freud’s intellectual history began with Buchner, Moleschott, DuBois Reymond, and Darwin. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 119.

[The dream] was my first inkling of a collective a priori beneath the personal psyche. This I first took to be the races of earlier modes of functioning. Later, with increasing experience and on the basis of more reliable knowledge, I recognized them as forms of instinct, that is, as archetypes. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 119.

It was filthy and exotic. The Chinese are all dressed in dark blue and wear their long black queues. We went to a Chinese temple that was in a horrible dump called a Josshouse. One could smell a murder in every corner. Then we went to a Chinese teahouse, where we had a really excellent tea, along with which they brought us rice and an unbelievable dish of chopped meat, which appeared to be completely covered with earthworms and onions. It looked frightful. The worms, though, turned out to be Chinese potato; I tried some of it and it wasn’t bad. Otherwise the rowdies who were loitering about looked more dangerous than the Chinese. In Chinatown there are nine thousand Chinese men and only twenty-eight women. But because of this there are masses of white prostitutes, who have just now been cleared out by the police. After that we went to a real Apache music hall, where it was dismal. A singer got up, and people threw money on the floor in front of him for payment. It was all strange and terribly unpleasant, but interesting. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 120-121.

I spent two delightful evenings with William James alone and I was tremendously impressed by the clearness of his mind and the complete absence of intellectual prejudices. Stanley Hall was an equally clear-headed man, but decidedly of an academic brand. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 121-122.

Last night there was a tremendous amount of ceremony and fancy dress, with all sorts of red and black gowns and gold tasseled square caps. In a grand and festive assemblage I was appointed Doctor of Laws honoris causa and Freud likewise. Now I may place an L.L.D. after my name. Impressive, what? ~Carl Jung to Emma, Jung: A Biography by Gerhard Wehr, Page 123.

The short stay in the new world was exceedingly good for my self-respect; in Europe I felt like an outlaw, but here I found myself accepted as an equal by the best. It was like the realization of an unbelievable daydream. Thus psychoanalysis was no longer a flight of fancy; it had become a valuable piece of reality. Since our visit it has never lost ground in America. ~Sigmund Freud, A Biography by Gerhard Wehr, Page 123.

I am sitting in a large wooden cabin consisting of a single room, and before me is a mighty fireplace roughly built of bricks with huge wooden logs in front of it, and masses of tools, books, and the like on the walls. Around the cabin runs a covered porch, and when you step outside you see nothing at first but trees-beeches, firs, pines, and cedars, all a bit strange, with the rain softly rustling beneath them. Through the trees you see a mountainous landscape, all covered with trees. The cabin stands on a slope, and a little farther down there are about ten small wooden cottages over there the women live, there the men, over there is the kitchen, there the dining cabin, and in between cows and horses are grazing. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 121.

As far as technological culture is concerned, we lag miles behind America. But all that is frightfully costly and already carries the germ of the end in itself. I shall never forget the experiences of this journey. Now we are tired of America. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 125.

One looks out silently, surrendering all self-importance, and many old sayings and images scurry through the mind; a low voice says something about the age-oldness and infinitude of the “far-swelling, murmurous sea,” of “the waves of the sea and of love,” of Leukothea, the lovely goddess who appears in the foam of the seething waves to travel-weary Odysseus and gives him the pearly veil which saves him from Poseidon’s storm. The sea is like music; it has all the dreams of the soul within itself and sounds them over. The beauty and grandeur of the sea consist in our being forced down into the fruitful bottom lands of our own psyches, where we confront and re-create ourselves. ~Carl Jung, Jung: A Biography by Gerhard Wehr, Page 126.

Nobody, as long as he moves about among the chaotic currents of life, is without trouble …. I am on my road and I carry my burden just as well as I can do …. There is no difficulty in my life that is not entirely myself. Nobody shall carry me as long as I can walk on my own feet. ~Carl Jung, Jung by Gerhard Wehr, Page 8

She had a hearty animal warmth, cooked wonderfully, and was most companionable and pleasant. She was very stout, and a ready listener. She also liked to talk, and her chatter was like the gay plashing of a fountain. She had a decided literary gift, as well as taste and depth. But this quality never properly emerged; it remained hidden beneath the semblance of a kindly, fat old woman, extremely hospitable, and possessor of a great sense of humor. She held all the conventional opinions a person was obliged to have, but then her unconscious personality would suddenly put in an appearance. That personality was unexpectedly powerful: a somber, imposing figure possessed of unassailable authority-and no bones about it. I was sure that she consisted of two personalities, one innocuous and human, the other uncanny. This other emerged only now and then, but each time it was unexpected and frightening. She would then speak as if talking to herself, but what she said was aimed at me and usually struck to the core of my being, so that I was stunned into silence. Carl Jung, Jung by Gerhard Wehr, Page 18

Not only has the symbolism of the phallus become foreign to us, but also many of its outward forms we no longer understand. Their disappearance from our everyday life is closely linked to the far-reaching social upheavals of our time. Carl Jung, Jung by Gerhard Wehr, Pages 28-29

Albert Oeri, his childhood friend and later editor of the Basler Nachrichten, who rose to a position in the Swiss National Council, relates: “I suppose I saw Jung for the first time in my life when we were still very small boys. My parents were visiting his, and they wanted their little sons to play together. But it was no use. Carl sat in the middle of a room, busying himself with a little game of ninepins and not taking the least notice of me. Why do I even remember this encounter after some fifty-five years? Probably because I had just never run across such an asocial monster. I was brought up in an exuberantly crowded nursery, where you either played together or got beaten up, but either way you constantly associated with people; he was all by himself-his sister had not yet been born at that time.” Carl Jung, Jung by Gerhard Wehr, Pages 29-30

I was thunderstruck. This was the collision with reality. “Why, then, I must get to work!” I thought suddenly. From that moment on I became a serious child. I crept away, went to my father’s study, took out my Latin grammar, and began to cram with intense concentration. After ten minutes of this I had the finest of fainting fits. I almost fell off the chair, but after a few minutes I felt better and went on working. “Devil take it, I’m not going to faint,” I told myself, and persisted in my purpose. This time it took about fifteen minutes before the second attack came. That, too, passed like the first. “And now you must really get to work!” I stuck it out, and after an hour came the third attack. Still I did not give up, and worked for another hour, until I had the feeling that I had overcome the attacks. Suddenly I felt better than I had in all the months before. And in fact the attacks did not recur. From that day on I worked over my grammar and other schoolbooks every day. A few weeks later I returned to school, and never suffered another attack, even there. The whole bag of tricks was over and done with! That was when I learned what a neurosis is. Carl Jung, Jung by Gerhard Wehr, Page 40

Of his childhood neurosis Jung reported: … it induced in me a studied punctiliousness and an unusual diligence. Those days saw the beginnings of my conscientiousness, practiced not for the sake of appearances, so that I would amount to something, but for my own sake. Carl Jung, Jung by Gerhard Wehr, Pages 40-41

The son thought his father had never experienced the miracle of grace. He had taken the Commandments of the Bible as his guide and more or less blindly believed in its contents; the tradition of his fathers demanded. But he did not know the immediate living God who stands, omnipotent and free, above His Bible and His Church, who calls upon man to partake of His freedom, and can force him to renounce his own views and convictions in order to fulfill without reserve the command of God. Carl Jung, Jung by Gerhard Wehr, Page 48

The tragedy of my youth was that I saw my father, before my eyes, so to speak, break to pieces against the problem of his faith and come to an early death. This was the objective, external event that opened my eyes to the significance of religion. Subjective, inner experiences prevented me from drawing from my father’s fate negative conclusions with regard to faith that would otherwise have been obvious. I grew up, after all, in the heyday of scientific materialism …. I had to rely on experience alone. Paul’s experience in Damascus was always before me …. Carl Jung, Jung by Gerhard Wehr, Page 49

By day she (Jung’s) was a loving mother, but at night she seemed uncanny. Then she was like one of those seers who is at the same time a strange animal, like a priestess in a bear’s cave. Ancient and ruthless; ruthless as truth and nature. Carl Jung, Jung by Gerhard Wehr, Page 51

He (Nietzsche) was sincere, which cannot be said of so many academic teachers to whom career and vanity mean infinitely more than the truth. ~Carl Jung, Jung by Gerhard Wehr, Page 56

The words fell heavily on my soul. Once upon a time he too had been an enthusiastic student in his first year, as I was now; the world had opened out for him, as it was doing for me; the infinite treasures of knowledge had spread before him, as now before me. How can it have happened that everything was blighted for him, had turned to sourness and bitterness? I found no answer, or too many. The speech he delivered that summer evening over the wine was the last chance he had to live out his memories of the time when he was what he should have been. ~Carl Jung, Jung by Gerhard Wehr, Page 58

The observations of the spiritualists, weird and questionable as they seemed to me, were the first accounts I had seen of objective psychic phenomena …. For myself I found such possibilities extremely interesting and attractive. They added another dimension to my life; the world gained depth and background. ~Carl Jung, Jung by Gerhard Wehr, Page 63

[At the time of Dr. Jung’s 85th Birthday]

I can only think that the illumination came from my wife, who was then mostly in a coma, and that the tremendous lighting up and release of this insight worked back upon her and was one reason that she could die such a painless and regal death. – Carl Jung, Jung: A Biography, Page 424

Of course I know that as in the past my voice is much too weak to reach the ears of the many. It is not arrogance which drives me, but my conscience as a doctor that counsels me to fulfill my duty in order to warn those few to whom I can make myself heard that events are in store for mankind which signal the end of an eon. ~Carl Jung, Jung by Gerhard Wehr, Page 410

There are, it would seem, alterations in the constellation of the psychic dominants, the archetypes, the “gods,” which cause or accompany long-term transformations of the collective psyche. This transformation began within historical tradition and left its traces, first in the passing of the age of Taurus into that of Aries, then from Aries to Pisces, the beginning of which coincides with the rise of Christianity. Now we are approaching the great change to be expected with the entering of the vernal equinox into Aquarius. ~Carl Jung, Jung by Gerhard Wehr, Page 411

I am, to be honest, troubled by the lot of those who have been unprepared for the events and surprised by them and surrendered unsuspectingly to their incomprehensibility. ~Carl Jung, Jung by Gerhard Wehr, Page 411

Something is being seen. What is seen may be in individual cases a subjective, in the case of several or even many simultaneous observers a collective vision (or rather hallucination). Much like a rumor, such a psychic phenomenon would have a compensatory significance; it would be a spontaneous response from the unconscious to the present conscious state, or to anxiety over the apparently hopeless world political situation, which at any time may lead to a universal catastrophe. ~Carl Jung, Jung by Gerhard Wehr, Page 412

In the summer of 1959 Charles A. Lindbergh (1902-1974), accompanied by his wife Anne and the German-American publisher Kurt Wolff, was Jung’s guest in Bollingen. ~Gerhard Wehr, Jung by Gerhard Wehr, Page 414

There is the general feeling, to be sure, that we have reached a significant turning point in the ages, but people imagine that the great change has to do with nuclear fission and fusion, or with space rockets. What is concurrently taking place in the human psyche is usually overlooked. ~Carl Jung, Jung by Gerhard Wehr, Page 415

On the contrary I am darkly aware of things lurking in the background of the problem-things too big for our horizons …. To deal with the coniunctio in human words is a disconcerting task, since you are forced to express and formulate a process taking place “in Mercurio” and not on the level of human thought and human language, i.e., not within the sphere of discriminating consciousness …. The “way” is not an upward-going straight line, f.i. from earth to heaven or from matter to spirit, but rather a circumambulatio of and an approximation to the Centrum. We are not liberated by leaving something behind but only be fulfilling our task as mixta composita, i.e., human beings between the opposites. ~Carl Jung, Jung: A Biography, Page 408

In the spring of 1951 Jung was repeatedly bedridden, as his liver was giving him trouble. Then, amid fevered states which gave the impression that his whole physical and mental structure was, as it were, collapsing, the patient was seized by the idea of the Book of Job. ~Gerhard Wehr, Jung by Gerhard Wehr, Page 382

And although Jung by his own admission was not an auditory type-one fixated on hearing sounds internally and externally-he perceived what pressed in upon him, and was to be turned into language through him, as a “great music,” like something by Bach or Handel. I felt as if l were listening to a great composition, or rather a concert. The whole thing was an adventure that befell me, and I hurried to write it [Answer to Job] down. ~Carl Jung, Jung by Gerhard Wehr, Page 382

Jung read the Bible, and the Book of Job with it, as “utterances of the soul.” ~Gerhard Wehr, Jung by Gerhard Wehr, Page 387

The feminine demands just as personal a representation as the masculine …. Just as the person of Christ cannot be replaced by an organization, so neither can the bride by the Church …. ~Carl Jung, Jung by Gerhard Wehr, Page 391

To Upton Sinclair he [Jung] complained: “People mostly don’t understand my empirical standpoint. ~Gerhard Wehr, Jung by Gerhard Wehr, Page 392

I am always seeking quiet. I am a bundle of opposites and can only stand myself when I observe myself as an objective phenomenon. ~Carl Jung, Jung by Gerhard Wehr, Page 392

Clearly coniunctio represents an archetypal image of the development of the human intellect, which expresses sometimes as sacred marriage, sometimes as mystical or chemical wedding, the deepest longing of mankind, be it more erotic or-with no contradiction-more religious or even more technical and chemical in emphasis. It is always the combination of what has been separated, by means of which the individual is raised to a higher state, that of wholeness or selfhood. The outward process-be it a technical operation or a religious act-becomes the symbolic expression of an inward state, and even more: of a mysterium that encompasses the dimensions of both inner and outer and provides a hint of the unus mundus, the reality of a unified world. ~Carl Jung, Jung by Gerhard Wehr, Page 400

The split in the Western mind therefore makes it impossible at the outset for the intentions of yoga to be realized in any adequate way …. The Indian … not only knows his own nature, but he knows also how much he himself is nature. The European, on the other hand, has a science of nature and knows astonishingly little of his own nature, the nature within him. ~Carl Jung, “Jung” by Gerhard Wehr, Page 464.

I have long been keenly interested in building a bridge-or at least trying to do so-between the two disciplines which accept practical responsibility for the curaanimarum: theology on the one hand and medical psychology on the other. Different as their points de depart may be, they do both meet in the empirical psyche of the human individual. … We are both convinced that our endangered time needs psychological enlightenment, and that someone has to make a beginning, though cannot do it alone …. ~Carl Jung, “Jung” by Gerhard Wehr, Page 464.Pages 436-437

Through my work with the patients I realized that paranoid ideas and hallucinations contain a germ of meaning. A personality, a life history, a pattern of hopes and desires lie behind the psychosis. The fault is ours if we do not understand them. It dawned upon me then for the first time that a general psychology of the personality lies concealed within psychosis, and that even here we come upon the old human conflicts. Although patients may appear dull and apathetic, or totally imbecilic, there is more going on in their minds, and more that is meaningful, than there seems to be. At bottom we discover nothing new and unknown in the mentally ill; rather, we encounter the substratum of our own natures. Carl Jung, Jung: A Biography by Gerhard Wehr, Pages 81-82

She had black hair and an olive complexion and was quite different from my mother. I can see, even now, her hairline, her throat, with its darkly pigmented skin, and her ear. All this seemed to me very strange and yet strangely familiar. It was as though she belonged not to my family but only to me, as though she were connected in some way with other mysterious things I could not understand. This type of girl later became a component of my anima. The feeling of strangeness which she conveyed, and yet of having known her always, was a characteristic of that figure which later came to symbolize for me the whole essence of womanhood. Carl Jung, Jung: A Biography by Gerhard Wehr, Page 87

This book was written in 1911, in my thirty-sixth year. The time is a critical one, for it marks the beginning of the second half of life, when a metanoia, a mental transformation, not infrequently occurs. I was acutely conscious, then, of the loss of friendly relations with Freud and of the lost comradeship of our work together. The practical and moral support which my wife gave me at that difficult period is something I shall always hold in grateful remembrance. Carl Jung, Jung: A Biography by Gerhard Wehr, Page 134

It [Taj Mahal] is the delicate secret of the rose gardens of Shiraz and of the silent patios of Arabian palaces, torn out of the heart of a great lover by a cruel and incurable loss. The mosques of the Moguls and their tombs may be pure and austere, their divans, or audience halls, may be of impeccable beauty, but the Taj Mahal is a revelation. It is thoroughly un-Indian. It is more like a plant that could thrive and flower in the rich Indian earth as it could nowhere else. It is Eros in its purest form; there is nothing mysterious, nothing symbolic about it. It is the sublime expression of human love for a human being. ~ Carl Jung, Jung by Gerhard Wehr, Page 285

He never took it as something obvious. It always remained a wonder to him and was sacred to him. He had a way all his own of piling the wood and kindling the flame; indeed there was even something in it of the way in which fire was made with such trouble by primitives, who prepared it with endless patience, as if it were a matter of life of death and must never, once it was kindled, be allowed to die. Jung did this instinctively, as if he were carrying out a religious ritual, and then when the Hindu flame flickered up, in its light his face would take on an expression of godliness like that of an ancient priest. ~Laurens Van Der Post, “Jung” by Gerhard Wehr, Page 227.

Behind us a clear stream purled past the houses, and on it: opposite bank stood a second pueblo of reddish adobe houses, built one atop the other toward the center of the settlement, thus strangely anticipating the perspective of an American metropolis with its skyscrapers in the center. Perhaps half an hour’s journey upriver rose a mighty isolated mountain, the mountain, which has no name. The story goes that on days when the mountain is wrapped in clouds the men vanish in that direction to perform mysterious rites. ~Carl Jung at Taos Pueblos, “Jung” by Gerhard Wehr, Page 228.

For the first time in my life, so it seemed to me, someone had drawn for me a picture of the real white man. It was as though until now I had seen nothing but sentimental, prettified color prints. This Indian had struck our vulnerable spot, unveiled a truth to which we are blind. I felt rising within me like a shapeless mist something unknown and yet deeply familiar. And out of this mist, image upon image detached itself …. ~Carl Jung, “Jung” by Gerhard Wehr, Page 229.

The sun was a central mystery for the Indians and their race: “The sun is God. Anyone can see that.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 230

Although no one can help feeling the tremendous impress of the sun, it was a novel and deeply affecting experience for me to see these mature, dignified men in the grip of an overmastering emotion when they spoke of it. ~Carl Jung, “Jung” by Gerhard Wehr, Page 230

After all,” he said, “we are a people who live on the roof of the world; we are the sons of Father Sun, and with our religion we daily help our father to go across the sky. We do this not only for ourselves, but for the whole world. If we were to cease practicing our religion, in ten years the sun would no longer rise. Then it would be night forever. ~Mountain Lake, “Jung” by Gerhard Wehr, Page 230

If for a moment we put away all European rationalism and transport ourselves into the clear mountain air of that solitary plateau, which drops off on one side into the broad continental prairies and on the other into the Pacific Ocean; if we also set aside our intimate knowledge of the world and exchange it for a horizon that seems immeasurable, and an ignorance of what lies beyond it, we will begin to achieve an inner comprehension of the Pueblo Indian’s point of view …. That man feels capable of formulating valid replies to the overpowering influence of God, and that he can render back something which is essential even to God, induces pride, for it raises the human individual to the dignity of a metaphysical factor. “God and us” … ~Carl Jung, “Jung” by Gerhard Wehr, Page 231.

We are sorely in need of a truth or a self-understanding similar to that of Ancient Egypt, which I have found still living with the Taos Pueblos. ~Carl Jung, “Jung” by Gerhard Wehr, Page 232.

Times are very hard indeed and unfortunately I can’t travel as far as I [Jung [ used to do,” he wrote on 21 October 1932 to Antonio Mirabal in Taos, New Mexico. “All you tell me about religion is good news to me. There are no interesting religious things over here, only remnants of old things. ~Carl Jung, “Jung” by Gerhard Wehr, Page 232.

For the often-referred-to modern man, living entirely within his present consciousness, past levels of consciousness and psychic possibilities have faded away, and therefore he is psychically isolated and impoverished, because every step toward higher and wider consciousness further distances him from the original, purely animal mystery participation with the herd, the state of immersion in a universal unconscious. Every step forward means a tearing away from this all-encompassing maternal womb of initial unconsciousness, in which the bulk of humanity, for the most part, persist. ~Carl Jung, “Jung” by Gerhard Wehr, Page 232-233.

There is a great psychological truth in this; foreign soil assimilates the conqueror …. It is the way of virgin land everywhere that at least the unconscious of the conqueror sinks down to the level of the autochthonous inhabitants. Thus in the American there is a distance between conscious and unconscious that is not found in the European, a tension between advanced conscious culture and unconscious primitivity …. ~Carl Jung, “Jung” by Gerhard Wehr, Page 233.

The soil there is quite red,” he wrote to Hans Kuhn, “and red dust swirled around the train until our white clothes became completely red. We saw wild Masai Negroes with long spears and shields. They were completely naked and had only hung an ox-skin over themselves. ~Carl Jung, “Jung” by Gerhard Wehr, Page 236.

We drew up to the mountain some twelve kilometers away, until we came to the great, impassable primeval forests. There we set up camp. Almost every night we heard lions; often leopards and hyenas crept around the camp. We stayed there three weeks and climbed the mountain and looked at the wild Negroes there …. The camp was 6900 feet high. I went up to 9600 feet. Up there the bamboo forests are full of black buffalo and rhinoceros. ~Carl Jung, “Jung” by Gerhard Wehr, Page 237.

It was as if I were this moment returning to the land of my youth, and as if l knew that dark-skinned man who had been waiting for me for five thousand years. The feeling-tone of this curious experience accompanied me throughout my whole journey through savage Africa. ~Carl Jung, “Jung” by Gerhard Wehr, Page 238.

Jung found out one of the reasons for this when an old laibon, a medicine man, explained to him with tears in his eyes, “In old days the laibons had dreams, and knew whether there is war or sickness or whether rain comes and where the herds should be driven. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 239.

At this numinous instant the men would hurry out of their huts, spit into their hands, and hold their palms up to the sun with great emotion. Why they did this they could not say. For them it was enough to perform the rite of worship. The act of worship evidently no longer required any theological explanation. And just as the rising dawn represented the divine presence, so too did the first, equally golden, shimmering crescent of the new moon. Jung translated the wordless prayer thus: “I offer to God my living soul.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 239-40

Jung spoke of the “profoundly moving experience” of being at the sources of the Nile and discovering anew the wisdom of the ancient Egyptian concepts, referring to the knowledge of the mystery god Osiris, with the solar falcon or sky-god Horus and his dangerous adversary Seth.

In the great dualism of day and dark, of glittering sunlight and deep black night, Jung recognized the primal yearning of the soul to free itself from the darkness and enter the light, an “inexpressible longing for light.” He could perceive it in the glance of the primitive, indeed even in the eyes of animals. That sadness also reflects the mood of Africa, the experience of its solitudes. It is a maternal mystery, this primordial darkness. That is why the sun’s birth in the morning strikes the natives as so overwhelmingly meaningful. The moment in which light comes is God. That moment brings redemption, release. To say that the sun is God is to blur and forget the archetypal experience of that moment. ~Gerhard Wehr, “Jung” by Gerhard Wehr, Page 240.

I thought that if there was anything at all which I knew and could understand, it was Africa and its people. But when we talked about Africa, I had to realize that Jung knew the archaic pattern of African life even better than I did and revered it if possible even more deeply. There were a few moments when I felt a little disconcerted that a Swiss-and so of course he still was-seemed to understand the deepest nature of any native continent better than l. ~Laurens Van Der Post, “Jung” by Gerhard Wehr, Page 241.

His [Jung’s] eyes flashed as he told me of the tension of that moment. This was also the turning point in his relationship to Africa …. ~Laurens Van Der Post, “Jung” by Gerhard Wehr, Page 242.

It became clear to me that this study had been not so much an objective scientific project as an intensely personal one, and that any attempt to go deeper into it touched every possible sore spot in my own psychology. I had to admit to myself that it was scarcely the Wembley Exhibition which had begotten my decision to travel, but rather the fact that the atmosphere had become too highly charged for me in Europe. Amid such thoughts I glided on the peaceful waters of the Nile toward the north-toward Europe, toward the future. ~Carl Jung, “Jung” by Gerhard Wehr, Page 243

Thus the journey from the heart of Africa to Egypt became, for me, a kind of drama of the birth of light. That drama was intimately connected with me, with my own psychology. I realized this but felt incapable of formulating it in words. ~Carl Jung, “Jung” by Gerhard Wehr, Page 243

Barbara Hannah followed Jung’s description:

it [Islamic Mosque] was a perfect square with very beautiful broad pillared corridors on each side. The House of Ablution, where the ritual washings take place, was in the center. A spring of water welled forth there and formed the bath of rejuvenation, of spiritual rebirth. Jung described the dusty, crowded streets outside, and said that this vast hall seemed like entering the Court of Heaven, as if it were heaven itself. He had the impression of perfected concentration and of being accepted in the immense void of heaven, and this religion, where God is really a call, at last became comprehensible to him …. He spoke of hearing the call- “Allah!”-echoing through this vast hall, and of feeling that the call itself penetrated to heaven. Such impressions and those of the far more ancient culture were so enthralling to Jung. ~Carl Jung, “Jung” by Gerhard Wehr, Page 243

It is a widespread error to imagine that I do not see the value of sexuality. On the contrary, it plays a large part in my psychology as an essential-though not the sole-expression of psychic wholeness. ~Carl Jung, “Jung” by Gerhard Wehr, Page 200.

There are cases where psychoanalysis works worse than anything else. But who said that psychoanalysis was to be applied always and everywhere? Only a fanatic could maintain such a thing. Patients must be selected for psychoanalysis …. Any preconceived scheme in these matters makes one shudder. ~Carl Jung, “Jung” by Gerhard Wehr, Page 201.

It is fascinating and at the same time heart-wrenching to follow the inner split with which Jung struggled in his efforts to do justice to Freud’s findings on the one hand, while remaining true to his own inner demons on the other. ~ Liliane Frey-Rohn, “Jung” by Gerhard Wehr, Page 201-202

Individuation means becoming a single, homogeneous being, and, insofar as “individuality” embraces our innermost, last, and incomparable uniqueness, it also implies becoming one’s own self. We could therefore translate individuation as “coming to selfhood” or “self-realization.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 205

It [Transcendent Function] is a natural process, a manifestation of the energy that springs from the tension of opposites, and it consists in a sequence of fantasy-occurrences which appear spontaneously in dreams and visions. ~Carl Jung, “Jung” by Gerhard Wehr, Page 206

What I have to say in this book [Psychological Types] has been tested line by line, so to speak, a hundred times in the practical treatment of sick people and was originally inspired by such treatment …. Hence the layman cannot be blamed if certain statements strike him as odd, or if he should even suspect that my typology comes out of some idyllically undisturbed study. ~Carl Jung, “Jung” by Gerhard Wehr, Page 207

The first attitude is normally characterized by a hesitant, reflective, retiring nature that keeps itself to itself, shrinks from objects, is always slightly on the defensive, and prefers to hide behind mistrustful scrutiny. The second is normally characterized by an outgoing, candid, and accommodating nature that adapts easily to a given situation, quickly forms attachments, and, setting aside any possible misgivings, will often venture forth with careless confidence into unknown situations. ~Carl Jung, “Jung” by Gerhard Wehr, Page 208-209

No experimental methodology ever has or ever will succeed in capturing the essence of the human soul, or even so much as tracing out an approximately faithful picture of its complex manifestations. ~Carl Jung, “Jung” by Gerhard Wehr, Page 211

The more unbalanced the conscious attitude is, and the further removed from the optimum of life’s potentialities, the greater the possibility that vivid dreams of a strongly contrasting, suitably compensatory aspect will appear, as an expression of the psychological self-regulation of the individual. Just as the body reacts in appropriate ways to injuries, infections, or abnormal habits, so too the psychic functions react to unnatural or dangerous disturbances with suitable defensive measures. ~Carl Jung, “Jung” by Gerhard Wehr, Page 215

My life is a story of the self-realization of the unconscious. ~Carl Jung, “Jung” by Gerhard Wehr, Page 166

I had to try to understand what had happened and to what extent my own experience coincided with that of mankind in general. Therefore my first obligation was to probe the depths of my own psyche. I made a beginning by writing down the fantasies which had come to me …. ~Carl Jung, “Jung” by Gerhard Wehr, Page 167

The time is a critical one, for it marks the beginning of the second half of life, when a metanoia, a mental transformation, not infrequently occurs. I was acutely conscious, then, of the loss of friendly relations with Freud and of the lost comradeship of our work together. The practical and moral support which my wife gave me at that difficult period is something I shall always hold in grateful remembrance. But to return to the time when the first version of the work originated: Along with mythology, psychology of religion, and investigation of the manifestations of unconscious fantasies came a renewed interest in the occult. The motto was, “We shall also have to conquer occultism.” ~Carl Jung, “Jung” by Gerhard Wehr, Page 134

Being slandered and singed by the love with which we operate are our occupational hazards, but we are not really going to give up the profession on their account. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 140

Our real opponents will be those who commit the greatest atrocities with psychoanalysis, as they are already doing, according to their strengths, with all the means at their disposal. Woe to psychoanalysis in the hands of these fleecers and fools! ~Carl Jung, “Jung” by Gerhard Wehr, Page 145

I am far from seeing modest and sober criticism as a “defection” or a schism; on the contrary, through it I hope to further the continued flourishing and growth of the psychoanalytic movement, and also to open up an avenue to the treasures of knowledge of psychoanalysis for those who … have been unable before now to master the psychoanalytic method. ~Carl Jung, “Jung” by Gerhard Wehr, Page 146

I had an audience of about ninety psychiatrists and neurologists …. Naturally I also made room for my own views, which differ in places from previous conceptions. ~Carl Jung, “Jung” by Gerhard Wehr, Page 148

I think I deserve this much, if only from the standpoint of expediency, for the psychoanalytic movement is indebted to me for its promotion more than Rank, Stekel, Adler, and the rest of them put together. I can only assure you that there is no resistance on my part, unless it be that I refuse to be judged as a complex-laden idiot. ~Carl Jung, “Jung” by Gerhard Wehr, Page 148

I picked him “Freud” up, carried him into the next room, and laid him on a sofa. As I was carrying him, he half came to, and I shall never forget the look he cast at me. In his weakness he looked at me as if I were his father. Carl Jung, “Jung” by Gerhard Wehr, Page 150.

Dear Professor Freud, I shall submit to your wish to discontinue our personal relationship, for I never force my friendship on anyone. For the rest, you yourself know best what this moment means to you. “The rest is silence.” ~ Carl Jung, “Jung” by Gerhard Wehr, Page 153.

I had first to come to the fundamental realization that analysis, insofar as it is reduction and nothing more, must necessarily be followed by synthesis, and that certain kinds of psychic material mean next to nothing if simply broken down, but display a wealth of meaning if, instead of being broken down, that meaning is reinforced and extended by all the conscious means at our disposal-by the so-called method of amplification. The images or symbols of the collective unconscious yield their distinctive values only when subjected to a synthetic mode of treatment. Just as analysis breaks down the symbolical fantasy-material into its components, so the synthetic procedure integrates it into a universal and intelligible statement. ~ Carl Jung, “Jung” by Gerhard Wehr, Page 154-155

At the Munich Congress I found myself obliged to illuminate this semi-darkness, and I did so with the explanation that I do not recognize the Swiss innovations as a legitimate continuation or further development of the psychoanalysis that started with me …. Abraham is correct in saying that Jung is in total retreat from psychoanalysis. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 158

… my main concern has been to investigate, over and above [ the personal significance and biological function [ which Freud attributed to sexuality], its spiritual aspect and its numinous meaning, and thus to explain what Freud was so fascinated by but was unable to grasp. ~ Carl Jung, “Jung” by Gerhard Wehr, Page 159.

He [Jung] was someone who was sympathetic to me, so long as he went along blindly and quietly as I did. Then came his religious and ethical crisis with its high morality, rebirth, and Bergson, together with lies, brutality, and anti-Semitic presumptions against me. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 160.

Naturally I also know that adversaries, popularizers, and distorters also serve an important purpose, in that they prepare otherwise unpalatable material for the digestive systems of the masses. But that should not be acknowledged aloud, and I support them only in the proper fulfillment of this mission, while I continue to curse the taint that the pure thing suffers through this procedure. ~Sigmund Freud, “Jung” by Gerhard Wehr, Page 160.

Freud was the first man of real importance I had encountered; in my experience up to that time, no one else could compare with him. There was nothing the least trivial in his attitude. I found him extremely intelligent, shrewd, and altogether remarkable. And yet my first impressions of him remained somewhat tangled; I could not make him out. For u, then young psychiatrists, it was … a source of illumination, while for our older colleagues it was an object of mockery. Carl Jung on Freud’s “Interpretation of Dreams”, Jung: A Biography by Gerhard Wehr, Page 97

Laurens Der Post: “Jung and the Story of our Time.”:

Jung and the Story of Our Time by Laurens Van Der Post

I have, I believe, known many of those the world considered great, but Carl Gustav Jung is almost the only one of whose greatness I am certain. ~Laurens van der Post; Jung and the Story of our Time, Page 3

He was a big man, bigger than his photographs had led me to expect. Physically he seemed to match the scale of his spirit, and to give out an air of such great well-being that one could not help accepting instantly that a body could only be so full of life because the spirit matched it within. Laurens van der Post, Jung and the Story of Our Time, Page 39.

Today he [Jung] looms, larger, on the scene of the human spirit than he did in his own lifetime. ~Laurens van der Post; Jung and the Story of our Time, Page 3

I am not a psychologist. I was never a patient either of Jung or of any of his distinguished collaborators, or for that matter of any other psychiatrist. I cannot even claim to be a Jungian in the only sense in which I believe he would have approved the term: that is, in regard to someone who has practiced or taught the analytical psychology he pioneered. ~Laurens van der Post; Jung and the Story of our Time, Page 4

He [Jung] did not like the idea of having disciples or blind followers, or even a school, and in his old age agreed most reluctantly to the establishment of the C. G. Jung Institute in Zurich for studies relevant to his own approach to psychology. Indeed, I remember him telling me that the Institute would be lucky if it did not outlive its creative uses within a generation. ~Laurens van der Post; Jung and the Story of our Time, Page 4

“I do not want anybody to be a Jungian,” he [Jung] told me. “I want people above all to be themselves. As for ‘isms,’ they are the. viruses of our day, and responsible for greater disasters than any medieval plague or pest has ever been. Should I be found one day only to have created another ‘ism,’ then I will have failed in all I tried to do.” ~Laurens van der Post; Jung and the Story of our Time, Page 4

It all started for me as a child in the interior of South Africa. In the clear light of a certain esprit d’escalier that comes to one on the way down from one’s own little attic in time, I seem to have had an inborn· predisposition towards the area of meaning in which Jung’s abundant spirit, without our knowing, was already embattled. ~Laurens van der Post; Jung and the Story of our Time, Page 7

It was my first intimation of Freud as the Old Testament prophet of modern psychology. Jung, I was to find much later, was the exponent of the New. ~Laurens van der Post; Jung and the Story of our Time, Page 16

He [H.R. Knickerbocker] kept on saying that Jung ~as the only man who really knew what was happening in Europe, that none, of the statesmen and politicians had any idea of what all this ascending volcanic rumbling on the European scene portended. ~Laurens van der Post; Jung and the Story of our Time, Page 23

I can almost hear the· tall, red-headed Knickerbocker saying, “Jung told me never to forget for a moment that Hitler has the power he has, not because he rules Germany but because he is Germany. He is more of a myth than a man. He is the loudspeaker that makes audible all the inaudible murmurings of the German soul.” ~Laurens van der Post; Jung and the Story of our Time, Page 23

And the slumber of the body seems to be but the waking of the soul. ~Laurens van der Post citing Sir Thomas Browne; Jung and the Story of our Time, Page 37

Somehow Aniela Jaffe, who had been a patient of Jung’s and was later to become his secretary and biographer, out of a conviction that the two of us should meet, contrived the seating so that I was on Jung’s left at the head of the principal table. ~Laurens van der Post; Jung and the Story of our Time, Page 38

Jung was not speaking at the moment but listening with great attention. That was for me one of his most moving characteristics. ~Laurens van der Post; Jung and the Story of our Time, Page 39

He [Jung] himself night and day was full and overflowing with ideas. He had only to begin speaking for one to realise that his was a mind perpetually at flood and one would wonder always how he had the power to keep so great a deluge back and spare any part of himself for the ideas of others. ~Laurens van der Post; Jung and the Story of our Time, Page 39

“He [Jung] looked like some genial English cricketer,” he [Hugh Walpole] said, describing Jung at their first meeting. ~Laurens van der Post; Jung and the Story of our Time, Page 40

All this flashed through me not as words but as one searing feeling, and I heard the voice of Jung with great good humour teasing the professor in similar though far better and more gracious terms than I had used to myself. ~Laurens van der Post; Jung and the Story of our Time, Page 42

His [Jung’s] face just then, and he was in his early seventies, looked truly young and innocent, as if he were still some kind of child in a nursery of time and had just been offered some new brick necessary to carry out his first essays at building. ~Laurens van der Post; Jung and the Story of our Time, Page 42

Later, when I met Olga Frobe-Kapteyn, the remarkable Dutchwoman who organised the Eranos meetings, where Jung delivered some of his most momentous lectures at her home at the Casa Gabriella on the shores of Lake Maggiore, she told me more about Jung’s laugh. ~Laurens van der Post; Jung and the Story of our Time, Page 44

Later, when I had to speak about Jung at a memorial service held in New York after his death, I begged everyone there who was thinking sadly of more tangible and possibly greater things that had vanished forever with Jung not to forget the laughter, because it was a laughter possible only to those blessed with some of the insight of the gods themselves and their feeling at some new indication of their laws. ~Laurens van der Post; Jung and the Story of our Time, Page 44

Few men, I was to find, had so great a reverence as Jung for the forms of life and mind which the established and powerful world despises and rejects. ~Laurens van der Post; Jung and the Story of our Time, Page 46

Were I compelled to select one great text for introducing the main theme of Jung’s life and career in his own spirit and for those of others, it would have to be a text taken from the Book of Common Prayer: “The same stone which the builders refused: is become the head-stone in the corner.” ~Laurens van der Post; Jung and the Story of our Time, Page 46

Yet I was finding as we talked that Jung, although he had not walked literally so far and wide as I had done, understood African aboriginal patterns of life even better than I and, if anything, revered them more. ~Laurens van der Post; Jung and the Story of our Time, Page 48

I noticed first that concern of Jung’s never to denigrate any areas of thought or ways of life that gave meaning to the lives of others, for he was not once reductive about the achievement of a Schweitzer he had briefly known-an example which might well be followed by the rest of the world. ~Laurens van der Post; Jung and the Story of our Time, Page 52

As a result, deep as it patently was, the loneliness vanished when he [Richard Wilhelm] met Jung. ~Laurens van der Post; Jung and the Story of our Time, Page 54

I mention [Richard] Wilhelm first as another example of how great a spiritual neighbour Jung was because when Jung heard that first night of our long meeting how I had gone to the Far East as a boy and what a great impact it had on me, he asked me instantly if I knew of Wilhelm and his work. ~Laurens van der Post; Jung and the Story of our Time, Page 55

I realised how [Richard] Wilhelm had opened up a great new world to him, even as Columbus did for his own restricted day, the ancient civilization of a China already a thousand years or more before Christ, already at home in a dimension wherein Jung himself was a lonely, exposed pioneer and on which the culture of the West had turned its back for so long, to its impoverishment and peril. ~Laurens van der Post; Jung and the Story of our Time, Page 55

For Jung’s own primitive, intuitive self knew as clearly as any African witch-doctor in charge of the “soul” of his tribe how perilous if not mortal a task the absorption of a whole new culture could be to the men and people called upon to promote it. ~Laurens van der Post; Jung and the Story of our Time, Page 56

The immensity of [Richard]Wilhelm’s endeavour, its dangers, and Jung’s fear of their consequences found verification, alas, in Wilhelm’s untimely death. ~Laurens van der Post; Jung and the Story of our Time, Page 56

I realised how a Jung, out of a profound loneliness of his own despite the close support of a unique circle of friends around him, could so recognise and understand the nature of the loneliness in [Richard] Wilhelm and provide the companionship needed for completion of the tremendous task heaped on his sensitive and bowed-down spirit. ~Laurens van der Post; Jung and the Story of our Time, Page 56

Then, when that storm-battered book of Jung’s, Answer to Job, first appeared, he had a most moving and tender correspondence with a white nun in a convent in the Black Forest of Germany because she found that for the first time someone had enabled her to see meaning in the concept of the Trinity. ~Laurens van der Post; Jung and the Story of our Time, Page 56-57

Almost all his life he [Jung] was confronted with misunderstandings as much among scientists and theologians as philosophers and psychologists who confused Jung’s method in the practice of analytical psychology with its scientific aspects. ~Laurens van der Post; Jung and the Story of our Time, Page 58

“I had to point over and over again to pompous asses,” he [Jung] told me once with a laugh, “that I obviously drew a firm line between psychology as a science and psychology as’ a technique. ~Laurens van der Post; Jung and the Story of our Time, Page 58

He [Jung] used even the word “patient” with great reluctance because he felt that people in trouble with themselves gave him precious insights he could never have obtained any other way and preferred to talk not of patients but of persons working with him. ~Laurens van der Post; Jung and the Story of our Time, Page 59

It was because of the artist in him and his dislike of inventing technical words with no historical association to give them life that he had no great liking for the American substitute, “analysand.” ~Laurens van der Post; Jung and the Story of our Time, Page 59

Lakes resting on the other,

The images of the joyous.

Thus the superior man joins

with his friends for discussion and practice.

I Ching 64 ~Laurens van der Post, Jung and the Story of our Time, Page.

That Jung’s chosen river should have been the Rhine seems to me among all the facets of these almost supernatural preassociations the most portentous of essentials. if the child Jung were to succeed in becoming the kind of man he was. ~Laurens van der Post; Jung and the Story of our Time, Page 67

I say this because the Rhine is one of the great· mythological rivers of the world, a dark and angry stream, as dark and in as strange a rage and passion to get to the sea as the Congo issuing straight out of the darkest centre of the heart of darkness of my native Africa. ~Laurens van der Post; Jung and the Story of our Time, Page 67

Jung, one should not forget, was born as part of the Germanic complex of culture and religion as expressed in its unique Swiss annex. ~Laurens van der Post; Jung and the Story of our Time, Page 67

It is only when set against this uncomfortable inheritance that. one can measure· how remarkable was Jung’s metamorphosis of a. Swiss-Germanic self into one of the greatest universal personalities since the Renaissance. ~Laurens van der Post; Jung and the Story of our Time, Page 67

Jung himself stressed to me more than once how profoundly symbolic his native land was to him always, from the moment when as a child at Laufen on the Rhine-so far back in time that he could not be certain who it was except that it was the voice of a woman, probably an aunt-someone firmly anchored in the sea of his memory his first glimpse of the distant Alps by pointing out the storm-tossed waves of hills also to him and observing- how red they were. ~Laurens van der Post; Jung and the Story of our Time, Page 67

“I never looked at the Swiss scene again,” he told me, recalling that moment, “without feeling myself in the presence of a great mystery. I never could look at the mountaintops without also looking at the valleys and their rivers and lakes and thinking of them all as a great and mysterious whole.” ~Laurens van der Post; Jung and the Story of our Time, Page 67

In plants and trees, perhaps the most intimate· issue of the earth’s own nature, Jung felt himself closer to the act and deed of creation than in any other physical manifestation of life. ~Laurens van der Post; Jung and the Story of our Time, Page 67-68

He could never, Jung said, go along with the concept that man alone was· created in the image of God. That wind, those trees, that water. we heard, those contemplative plants and flowers outside, the valleys and the great mountaintops with their fall of snow; reflecting sun, moon, and stars underneath, all seemed to him as a boy an expression of the permanent essence of God more true and wonderful than any in men and their societies. It was to them that he turned when the world for the moment defeated · his questioning self. ~Laurens van der Post; Jung and the Story of our Time, Page 68

Animals, much as he loved them, were already one dimension further away in their ability to move at will. They were, to put it symbolically, in both being and spirit already’ uprooted, and cut off from that which had made them. He hastened to add that it was God’s Will that moved them and not their own, but even with this Will they represented a step towards the exile that men today call consc10usness. ~Laurens van der Post; Jung and the Story of our Time, Page 68

I know that Jung, often said himself (that although. his life outwardly was uneventful, inwardly it was overwhelmingly eventful. ~Laurens van der Post; Jung and the Story of our Time, Page 70

Almost all his early contemporaries and collaborators were dead or about to vanish from the scene and the men and women who surrounded him, with a few exceptions, much younger and without any knowledge of the pioneering Jung, let alone the boy, and so naturally inclined to see his achievement only in its most , mature form, neglecting the almost incredible flights of intuition and as yet unconsolidated landing grounds in the dark by which he had arrived at the stage where they encountered him. ~Laurens van der Post; Jung and the Story of our Time, Page 70

All of us therefore have been proscribed in our valuations by a lack of knowledge of the younger Jung, and even his most loyal and deserving followers tend still to ignore the urgent need there is to go back to his earlier points o (departure so that what his inspired and swift, intuitive vision uncovered, relatively in passing, can be consolidated and expanded. ~Laurens van der Post; Jung and the Story of our Time, Page 70

But in Jung, what is a natural endowment in ·us all seems to have been bestowed with another dimension added and an extra pull of gravity to it. ~Laurens van der Post; Jung and the Story of our Time, Page 71

So it seems to me only too natural that it should have all begun with a stone in the garden of Jung’s home at Klein-Hiiningen. He would sit on this stone day after day wondering whether he was the one sitting on the stone or the stone that felt it was being sat upon. ~Laurens van der Post; Jung and the Story of our Time, Page 74

For instance, ·when the death of his beloved wife Emma hurled him into a totally new phase of himself towards a fresh encounter with the reality of his time, he cook up chis dialogue and hammered and chiseled the honey-coloured stone at his lake and woodland retreat of Bollingen, never in a rush but with a kind of devout absorption, patient, calm, resolute, and of a certain marble measure that seemed more akin to the Olympian than the demonic element in himself to which he so often referred, using the term always, of course, in its original, classical sense. ~Laurens van der Post; Jung and the Story of our Time, Page 74-75

But it is significant testimony to the natural antiquity of the young Jung that he discovered his old man within so early· and kept his company so faithfully from then on that he became not a hindrance but source of purpose to the No. r personality, for all its love-hate relationship with this ancient other, causing such acute tensions at times that Goethe’s great cry of “Two souls, alas, are housed within my breast!” might have been Jung’s own. ~Laurens van der Post; Jung and the Story of our Time, Page 76

Without the company first of this eighteenth-century old man who evolved subsequently into Philemon, Jung could not have accomplished what he did. ~Laurens van der Post; Jung and the Story of our Time, Page 76

Yet in the main the interplay between No. 1 and No. 2 kept Jung always in a state of balance and always brought him back to the heel of striving for fateful proportions. \~Laurens van der Post; Jung and the Story of our Time, Page 76

No wonder Jung was later to tell me with a laugh that he could not imagine a fate more awful, a fate worse than death, than a life lived in perfect balance and harmony. Laurens van der Post; Jung and the Story of our Time, Page 76-77

Although Jung’s critics today hold that his confession of being two people in one is evidence of an unbalanced if not pathologically schizoid personality, there was nothing but sanity and not a trace of the pathological in this double allotment of responsibilities within the emerging Jung. ~Laurens van der Post; Jung and the Story of our Time, Page 77

Jung knew at a very early age that he could derive no comfort from his parents’ relationship with each other. ~Laurens van der Post; Jung and the Story of our Time, Page 77

He was, it is true, devoted to his parents and he never, doubted their devotion to him. His mother in particular, he often stressed, was extremely good to him and in the long run contributed more to his development than his father. ~Laurens van der Post; Jung and the Story of our Time, Page 77

His father, on the other hand, though unerringly predictable, seemed to him powerless in all the areas that mattered most to Jung, and in which a father is delegated by life to exercise some of the function which personality No. z was evoked to assume at so unusually early an age in Jung. ~Laurens van der Post; Jung and the Story of our Time, Page 78

Moreover, from the age of three his imagination was assailed as a res of this activity by symbols and images of the most vivid and disconcerting kind. ~Laurens van der Post; Jung and the Story of our Time, Page 78

However much Jung made his peace with this failure and never bore any resentment but felt only the most heart-rending compassion for his father, it would be wrong to overlook the depth of the wound it inflicted. ~Laurens van der Post; Jung and the Story of our Time, Page 78

Of course, what was remarkable were not these upsurges but their rarity, and the fact that Jung was never tempted to hide behind · the failure of his parents. ~Laurens van der Post; Jung and the Story of our Time, Page 79

However sad that his father could never give him a positive light to go by, Jung would go back as if it were the seal of the pure metal of memory to a moment at Lau fen when he had been restless and feverish at night and his father had walked up and down,, carrying him in his arms and, singing to him in a voice not only audible above the waters of the impassioned Rhine but still to be heard clearly and of value to him despite eighty years and more in between. ~Laurens van der Post; Jung and the Story of our Time, Page 80

His father refused utterly to accept the. pre-eminence of experience in Jung’s approach, the son suspected, because of unacknowledged and profound doubts of his father in his own faith and its power to provide a living answer any more. ~Laurens van der Post; Jung and the Story of our Time, Page 80

Indeed, his father’s death, in Jung’s twenty-first year, was for him his first and most intimate demonstration of the consequences of the · conventional Christian insistence· on a blind, unthinking, and literal imitation of Christ. ~Laurens van der Post; Jung and the Story of our Time, Page 80

Nothing could have been more timely or performed half so well a service badly needed by the boy facing this lonely personal birth through adolescence which I have defined at length before, than the father’s action one morning at the foot of the Rigi in Jung’s fourteenth year. ~Laurens van der Post; Jung and the Story of our Time, Page 81

From his remarkable mother, on the other hand, Jung received a totally different response. Part of her supported the social and spiritual conventions of the time, but the boy soon discovered that in the heart of her feminine self she was without qualification on the side of his own No. 2. ~Laurens van der Post; Jung and the Story of our Time, Page 82

She supported him in an unpredictable and completely non-rational manner out of her own instincts and intuition. Jung would refer many times, not without a certain awe, to how active in her was what he called the natural mind, a mind concerned not with ideas, ideals, and any moral evaluation and other ethical fall-out of the spirit and religiousness of man but with world, men, and things as they were, deep within themselves, or with what I have called· to myself the “great the uses” of life. Meister Eckhardt, the fourteenth-century Dominican mystic whom Jung was to study intently, somewhere called them, with far. greater precision, istigkeit- the “isness” of life and time. ~Laurens van der Post; Jung and the Story of our Time, Page 82

This natural mind of his mother gave Jung no direct food for thought in concepts and ideas but confirmed and sustained his own inner sense of direction at all sorts of critical stages. ~Laurens van der Post; Jung and the Story of our Time, Page 82

Axioms in the minds of those who first formulated them, particularly that of Pythagoras, whom Jung numbered among the greatest of men, were launched more as religious statements than scientific pronouncements, however great their applied scientific potential was to prove. ~Laurens van der Post; Jung and the Story of our Time, Page 86

And when Jung in his eighties one day remarked to me that God was so great that it was utterly impossible to add to or subtract from his greatness, he smiled when I called it a profound mathematical proposition. ~Laurens van der Post; Jung and the Story of our Time, Page 86

He [Jung] himself later lent support to this · interpretation by trying to explain the concept of the Holy Trinity algebraically and in the process showing a firmer grasp of equations than one would have thought possible after his early struggles, and as the years went by suspected more and more that each number represented an archetype of its own. ~Laurens van der Post; Jung and the Story of our Time, Page 86

And of course, Mephistopheles meant so much to the boy Jung because it was proof at last that his own experience of darkness and evil personified in Goethe’s Mephistopheles was real. ~Laurens van der Post; Jung and the Story of our Time, Page 88

“People would ask me whether I had enjoyed Faust,” he told me with a certain indignant bewilderment. “They might as well have asked me if I had enjoyed an earthquake which had changed a familiar scene for good. Enjoyed it, my foot! But it did give me a certain uncomfortable comfort.” ~Laurens van der Post; Jung and the Story of our Time, Page 88

He was still reading the book [Erasmus] with its worn leather covers when I saw him last just before he died. ~Laurens van der Post; Jung and the Story of our Time, Page 95

Jung had reservations about Burckhardt because he could never plunge deep enough below the surface of antiquity for the young man’s needs. ~Laurens van der Post; Jung and the Story of our Time, Page 96

He [Jung] never forgot a detail of his encounters with the inner world in dream or fantasy that mattered to his development either in himself or his patients. ~Laurens van der Post; Jung and the Story of our Time, Page 98

Jung had a quality which only the greatest of intuitives possess. He felt in honour bound to stand fast in his hunches and not move on until he had proved their validity. ~Laurens van der Post; Jung and the Story of our Time, Page 103

It made the charge of “mysticism” commonly hurled against him [Jung] so preposterous. He told me, for instance, that he worked through 67,000 dreams with his patients and helpers before even attempting to theories about them. ~Laurens van der Post; Jung and the Story of our Time, Page 103

He [Jung] avoided theorising and attempted none except when the necessity of doing so was imposed on him by facts, and he remained all his life as in love with facts as he had been born in love with intuition. ~Laurens van der Post; Jung and the Story of our Time, Page 103

Since science and its method dealt with what was demonstrable, Jung hardly needed intuition to perceive what was inadequate in its approach. ~Laurens van der Post; Jung and the Story of our Time, Page 104

All that Jung had inherited so richly of the values of the earth protected him against any temptation to emulate this soaring vision of superman which Nietzsche evoked and which was already present like a virus incubating at the heart of the German nation which had produced him. ~Laurens van der Post; Jung and the Story of our Time, Page 108

Some of the most “normal” of people he had ever seen had come to him as patients and so appalled him by the abnormality lying underneath their worldly attitude that he refused to treat them, knowing that any attempt at healing could release vast forces of abnormality already mobilised below appearances and overwhelm them. ~Laurens van der Post; Jung and the Story of our Time, Page 131

Yet Freud in this particular work of his was so truly on the scent of a new truth, or rather the rediscovery of an ancient one, and so much more advanced on the trail than anyone else that Jung warmed to him instantly. ~Laurens van der Post; Jung and the Story of our Time, Page 136

Adler, as Jung himself said in a letter to R. H. Loeb, was always a sidelight, however important. Freud by contrast was the exponent of a real view. ~Laurens van der Post; Jung and the Story of our Time, Page 140

What of his [Jung] emphasis that “two thousand years of Christianity can only be replaced by something equivalent” and the addition of a great poetic statement of a fundamental element in Jung’s spirit: “An ethical fraternity, with its mythical Nothing, … is a pure vacuum and can never evoke in man the slightest trace of that age-old animal power which drives the migrating bird across the sea.” ~Laurens van der Post; Jung and the Story of our Time, Page 141

“I found,” he [Jung] told me in a voice resonant with awe, “that the more I looked into my own spirit and the spirit of my patienti, I saw stretched out before me an infinite objective mystery within as great and wonderful as a sky full of stars stretched out above us on a clear and moonless winter’s night.” ~Laurens van der Post; Jung and the Story of our Time, Page 146

To me it is miraculous that Jung could have got so far and retained not just his sanity but maintained his appetite for pressing on more deeply. ~Laurens van der Post; Jung and the Story of our Time, Page 150

As a boy Jung had read Froissart, Malory, and their Germanic and Wagnerian equivalents on the Holy Grail, and they had had a profound impact on him. ~Laurens van der Post; Jung and the Story of our Time, Page 152

Somewhere in Emma Jung’s remote ancestral background there was a family legend of a knight of her own kin who had failed the Quest and she felt called upon to set the failure right even in so late a day. ~Laurens van der Post; Jung and the Story of our Time, Page 153

The moment her special duties as mother [Emma Jung] to five children were discharged she began a vast, imaginative research in the origin and meaning of the legend [Grail] and Jung felt he had to respect her sense of responsibility and not intrude upon a theme of unique meaning to her. ~Laurens van der Post; Jung and the Story of our Time, Page 153

Jung had been impressed by the fact that invariably, among the hundreds who swarmed towards him as patients, he found at the core of their neuroses a sense of insecurity and unease that came from a loss of faith, a loss of the quintessential requisites of personal religious experience. ~Laurens van der Post; Jung and the Story of our Time, Page 153

He [Jung] found that he never succeeded in what for want of a better word is called a cure, without enabling the patients to recover their lost capacity for religious experience. ~Laurens van der Post; Jung and the Story of our Time, Page 153

It was a nuance of Jung’s greatness that he did not hesitate to use his experience as a psychologist as a mirror for himself and set the task of knowing the averted face of his own nature reflected in this mirror before anything else. ~Laurens van der Post; Jung and the Story of our Time, Page 154

One thinks, of course, of Dante, who “midway through life found himself in a dark wood.” Jung himself at that moment was approaching the halfway mark of his own life and in a season of himself to which Dante’s metaphor was just as applicable. ~Laurens van der Post; Jung and the Story of our Time, Page 158

Yet this journey down of Jung’s too was essentially a Dante-esque journey, although the vehicle was not poetry and the object scientific, however religious the intent. ~Laurens van der Post; Jung and the Story of our Time, Page 159

One finds, for instance, at moments whenever Virgil, who was his immediate guide on the descent into Hell, was full of fear, Dante could declare without a tremour of doubt, “I have no fear because there is a noble lady in Heaven who takes care of me.” ~Laurens van der Post; Jung and the Story of our Time, Page 159

Because the law of life in these matters is as timeless as it is impartial, Jung also was guided in this going down as he had been up to the edge of the abyss by a spirit that was essentially feminine. ~Laurens van der Post; Jung and the Story of our Time, Page 160

But the feminine spirits that led Jung on his first essays were not beautiful at all: We have seen one representative already described by Freud as a “phenomenally ugly female” and she was by no means the only one. ~Laurens van der Post; Jung and the Story of our Time, Page 160

The psalm which spoke of the stone that the builders refused becoming the head-stone in the corner, which as one has already. pointed out could serve as text for the main theme of Jung’s life and work, is rooted in the same earth as this story of Cinderella. Jung’s imagination was obsessed with Cinderella aspects of the mind and Spirit. ~Laurens van der Post; Jung and the Story of our Time, Page 162

Already in the course of his work in his asylum and even more in his vast private practice, Jung had rescued many a Cinderella spirit from 1some ignominious and dishonoured state of itself and transformed it into a personality once more capable of walking, enlarged and reintegrated, in a way of its own. ~Laurens van der Post; Jung and the Story of our Time, Page 162

Jung clearly had the capacity both to see and to act as a catalyst of transubstantiation and transformation, which are the magic the godmother possesses in the parable of Cinderella. ~Laurens van der Post; Jung and the Story of our Time, Page 162

But only Jung in our day possessed the extraordinary capacity to see in advance beyond the dirt, the triviality, and even the banality of appearance and make it his most immediate and urgent task to reveal the vast potential of beauty suppressed and hidden underneath. ~Laurens van der Post; Jung and the Story of our Time, Page 162-163

Greece, not Rome, was the natural earth of Jung’s mind and it is significant that with all that immense interest of his in antiquity, and Rome, as it were, almost next door, he never went to it although he was to come close to it, twice by visiting Ravenna and once on a visit to Pompeii. ~Laurens van der Post; Jung and the Story of our Time, Page 164

As Jung let go” and fell, he came to an area of his spirit so dark and so deep that he stood where the source of all life gushed out as a fountain of blood, vivid, dazzling, red as the fire with which he was compelled later to paint it. ~Laurens van der Post; Jung and the Story of our Time, Page 164

Siegfried had represented too archaic a concept of the heroic.in man and not at all the illuminated modern one Jung’s imagination was after. He represented the German hubris whose maxim was, “Where there is a will there is a way.” ~Laurens van der Post; Jung and the Story of our Time, Page 165

Above all, Jung had the clarity and honesty of spirit to recognise that Siegfried’s hubris had been his own too in regard to all this strange new materia1 coming at him. ~Laurens van der Post; Jung and the Story of our Time, Page 165

Jung had painfully taught himself to give freedom to his imagination to go wherever it felt it had to. go on this December descent in o his own netherworld. ~Laurens van der Post; Jung and the Story of our Time, Page 165

From him [Philemon], Jung says, he was to learn real psychic objectivity. It was he who taught Jung how there was a dream, as it were, dreaming him, and that what he had regarded as his own thoughts were no more his own than tables and chairs encountered in a strange room. ~Laurens van der Post; Jung and the Story of our Time, Page 167

Just as Jung would not think of claiming that he had manufactured such pieces of furniture, Philemon would tell him, he could not claim that he had made, unaided and alone out of his own conscious self, the thoughts that were in his mind. ~Laurens van der Post; Jung and the Story of our Time, Page 167

It is the moment of the greatest danger in Jung’s encounter with his unconscious, the danger which accompanies all opportunities of renewal to such an extent that it explains why ancient Chinese uses the same symbolic ideogram for “crisis” and “opportunity.” ~Laurens van der Post; Jung and the Story of our Time, Page 168

All our yesterdays contrived to determine that when Jung set out on this journey, it was in a context of life where what woman personifies was twice rejected, first in the shape of the feminine in man and then in her own masculine creative self. ~Carl Jung; Jung and the Story of our Time, Page 178

I have known men and women who were hosts to Jung and Toni Wolff when they travelled on psychological missions outside Switzerland and these people have spoken of their dismay when in the intimacy of their homes they observed Toni Wolff repeatedly in the grip of great distress. ~Laurens van der Post; Jung and the Story of our Time, Page 175

Throughout these long years Toni Wolff stood fast and in the process not only sustained the full weight of Jung’s undiscovered feminine self, enabling him thereby to live it out through her into maturity, but inevitably became also the vulnerable intermediary between himself and his embattled shadow. ~Laurens van der Post; Jung and the Story of our Time, Page 176

An imperative of underground logic seems to have demanded that Jung should begin with something black if he were to proceed on his journey accurately. He had no choice in the matter. ~Laurens van der Post; Jung and the Story of our Time, Page 179

It is no accident that round about this time, in this netherworld of his imagination, Jung should have a vision of a fountain of blood rising up and spurting high and wide through the earth. For blood too is red and both fire and furnace, where new meaning is forged in the smithy of ourselves. ~Laurens van der Post; Jung and the Story of our Time, Page 180

One longs for the Red Book to be published in facsimile. It is Jung’s first and most immediate testament, and infinitely evocative. When I first saw it, my eyes were stung by its beauty. I thought there was something numinous about it. A kind of Merlinesque gift seemed to have determined the deep colour and grave proportions. ~Laurens van der Post; Jung and the Story of our Time, Page 180

Also, I knew that nothing Jung ever did ultimately was private or personal in any egotistical or formal collective sense. All that he did in this regard was on behalf of a gift which demanded that he should be one of the foremost servants of meaning in the life of his time. ~Laurens van der Post; Jung and the Story of our Time, Page 180-181

All in the Black Book is dark, and such light as there is dwells in the words. But in the Red Book all is light and colour and in the smouldering beauty the glow of new meaning caught and made visible. ~Laurens van der Post; Jung and the Story of our Time, Page 181

It does not matter whether the material was stone, which Jung was to use again later, the word, colour, or even more mysteriously some movement or sound not seen or heard before, combining to produce an effect that rings out like some kind of trumpet call of Reveille to sleeping senses. ~Laurens van der Post; Jung and the Story of our Time, Page 181

Jung, of course, had never thought of himself as a painter and any voice within himself suggesting that he should become an artist was regarded as the voice of temptation from which he devoutly sought to be delivered. Yet the painting of dreams and visions in the Red Book are not unworthy of comparison with William Blake. ~Laurens van der Post; Jung and the Story of our Time, Page; Jung and the Story of our Time, Page 182

Nothing to my mind shows as this Red Book does how in the confrontation of Jung with the great unknown in himself and the life of his time, the strangest of material yielded progressively to more and more significant form. ~Laurens van der Post; Jung and the Story of our Time, Page; Jung and the Story of our Time, Page 182

Last of all there is a painting of a castle, four-square, as in a green-gold haze of space and time. It is of a design Jung was later to recognise from the Chinese material brought to him from the lonely Wilhelm as another imprint of the abiding theme of their yellow castle. ~Laurens van der Post; Jung and the Story of our Time, Page; Jung and the Story of our Time, Page 182

The last page of the Red Book is finally turned and Jung, fortified, returns to the world of recorded history and time, to put his journey in the context of his own increasingly desperate day and produce facts and evaluations of his achievement in an idiom contemporary man can understand. ~ Laurens van der Post, Jung and the Story of our Time, Page 183

Jung’s too was a prodigal return but to both the masculine and feminine in man, strengthened by trial as few have. been tried. ~ Laurens van der Post, Jung and the Story of our Time, Page 187

There had been also temptations of siren song like that of the lady posing as anima who tried to lure Jung from science into art. ~ Laurens van der Post, Jung and the Story of our Time, Page 187-188

Instead he [Jung] said gravely that he often did not even have the comfort of two or three in his far less exalted role on the journey behind him but had to find his solace from the saying referred to in the Apocryphal New Testament, “And where there is one alone, I say I am with him ~ Laurens van der Post; Jung and the Story of our Time, Page 189

He [Jung] was unusually depressed and had upon him one of those moments of self-denigration which came to him from time to time. He complained with heart-rending conviction that he. had done nothing, absolutely nothing of his essential task in life and with each “nothing” he would hit a rut of snow beside him with that stout English country walking-stick of his. ~ Laurens van der Post; Jung and the Story of our Time, Page 190

This difficult and much neglected book [Psychological Types] of Jung is a turning point in the art of human communications about which we hear so much and do so little these days. It is a discovery, as it were, of a fool-proof technology of mind for making communication intelligible between all men, no matter what their differences. ~ Laurens van der Post; Jung and the Story of our Time, Page 190

Human beings are forever killing one another over words, whereas if they had only understood what the words were trying to say, they would have embraced one another. ~ Laurens van der Post, Jung and the Story of our Time, Page 192

After Jung’s Psychological Types, l am convinced, we no longer have any valid excuse for not· realising that were all ultimately trying to say the same things and express the same longings in terms of our own unique natures. ~ Laurens van der Post, Jung and the Story of our Time, Page 192

“I am an increasingly lonely old man writing for other lonely men,” ~ Laurens van der Post, Jung and the Story of our Time, Page 192

And I chose Goethe also because of his significance in this regard to Jung, and in particular for his orchestration of this drama of what Jung was to call the “shadow” in the human spirit. ~ Laurens van der Post, Jung and the Story of our Time, Page 193

One of Jung’s main tasks, therefore, was to enable modern man to allow these two elements of Philemon and Baucis to be reborn and grow in his spirit and once more open himself and all others to the experience of the ultimate urge and resurge of life. ~ Laurens van der Post, Jung and the Story of our Time, Page 193

Best of all, one should read Aniela Jaffe’s analysis of the whole affair as set out in her masterly essay “Der Nationalsozialismus,” which she wrote largely at my sustained pleading over several years, because I was so dismayed by the way this unwarranted charge continued to be raised against Jung. ~ Laurens van der Post, Jung and the Story of our Time, Page 196

Evidence of his [Jung] admiration for the inspired concern of the Jews for all things of the spirit is to be found in the fact that of the three literary trustees appointed by him, two are Jews; the other one, his beloved daughter Marianne Niehus-Jung, alas, is dead. ~ Laurens van der Post, Jung and the Story of our Time, Page 197

In fact, Jung had nothing but pity for the spiritually impoverished European who went, as it. were, to beg for spirit in the East. One did not do one’s best by beggars, he would say in their regard, in giving them all they ask for as alms. ~ Laurens van der Post, Jung and the Story of our Time, Page 204

Yet even so, despite the warning, the road to Katmandu is still crowded with young European beggars of spirit and pirates after this fashion, despite their possession of a key of their own to all they seek in Jung. ~ Laurens van der Post, Jung and the Story of our Time, Page 204

Not the least of Jung’s services to his time was his demonstration of how the dreaming process in man, far from being archaic and redundant, was more relevant than ever. ~ Laurens van der Post, Jung and the Story of our Time, Page 205

For years Jung had observed a sort of circular movement of awareness, dreams, visions, and new inner material round an as yet undefined centre like planets and moons around a sun. It was· a strange rediscovery of what had once been called the “magic circle.” ~ Laurens van der Post, Jung and the Story of our Time, Page 205

Some of Jung’s women patients who could not describe it in words or paintings would even dance the magic circle for him. And, as I was able to tell him also, the Stone Age man of Africa to this day does as well. ~ Laurens van der Post, Jung and the Story of our Time, Page 205

Jung found this circular pattern such a compulsive, one is inclined to say transcendental, constant in himself and others that he started to paint it and to derive such comfort and meaning from it that for years he hardly drew anything else. ~ Laurens van der Post, Jung and the Story of our Time, Page 205

He [Jung] instantly told me how important a piece of evidence the -discovery of the famous “sun-wheel” in Rhodesia had been to him, since it was perhaps the oldest visual representation of this pattern. ~ Laurens van der Post, Jung and the Story of our Time, Page 205

One called Window on Eternity, though painted long before his [Jung] meeting with Wilhelm, is included in the “examples of · European mandalas” accompanying The Secret of the Golden Flower, of which the· dream magnolia was obviously an example. ~ Laurens van der Post, Jung and the Story of our Time, Page 205

Jung uncovers much of this “delicate magic of life” and shows that it is not dead but· relevant and alive in the symbolism of our imagination and continues to be of great concern to our well-being in the present. ~ Laurens van der Post, Jung and the Story of our Time, Page 206

This new and revolutionary view of an unconscious was set out by Jung with an immense wealth of empirical detail, drawn not only from his work in the mental asylums and in his practice but from history, art, literature, and the mythologies and religions of the world. ~ Laurens van der Post, Jung and the Story of our Time, Page 209

Jung himself in his Red Book, in the mural paintings he did so magnetically on the walls of his tower at Bollingen, and in his carvings on stone, gave visual expression to his own personifications and abstractions of some of these greatest archetypal images and powers. ~ Laurens van der Post, Jung and the Story of our Time, Page 210

Embattled as he was, Jung was moved to go on painting and repainting his portrait at Bollingen in a manner which is so decisive and electric that no imagination can look at the painting and doubt his validity. ~ Laurens van der Post, Jung and the Story of our Time, Page 211

The vision came to him in kingfisher-blue wings. Jung painted it with an electric-blue immediacy that to this day is quite startling. Some hours afterwards, walking in his garden by the lake, he found a dead kingfisher lying there. ~ Laurens van der Post, Jung and the Story of our Time, Page 211

Wherever Jung looked he saw a world sickening more and more because of a loss of soul, and because of a loss of soul deprived of meaning. ~ Laurens van der Post, Jung and the Story of our Time, Page 212

From that moment on, Jung’s concern became more and more a religious concern, however scientific and empiric the instruments chosen for the service. ~ Laurens van der Post, Jung and the Story of our Time, Page 212

The moment Jung could direct his patients to see, a meaning in their own suffering, the suffering, even if it did not go, became endurable. ~ Laurens van der Post, Jung and the Story of our Time, Page 213

He [Jung] knew, he protested over and over again, that only religion could replace religion. ~ Laurens van der Post, Jung and the Story of our Time, Page 213

Jung’s task was to make religion once more credible to unbelieving men and women for whom belief and exhortation were useless if not insulting. ~Laurens van der Post, Jung and the Story of our Time, Page 213

“You tell me you have had many dreams lately but have been too busy with your writing to pay attention to them. You have got it the wrong way round. Your writing can wait but your dreams cannot because they come unsolicited from within and point urgently to the way you must go.” ~Carl Jung, Jung and the Story of our Time, Page 214

“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 Jung, Jung and the Story of our Time, 216-217

Jung winced at the word “superior”[regarding Africans] but held his peace. It was obviously for him one of those classically futile exercises of attempting to explain a unique phenomenon of life, and indeed life itself, purely in terms of cause and effect. Jung clearly had little interest in promoting it and when he decently could, decided to leave the party. ~Laurens Van Der Post, Jung and the Story of our Time, Page 45

Yet I was finding as we talked that Jung, although he had not walked literally so far and wide as I had done, understood African aboriginal patterns of life even better than I and, if anything, revered them more. ~Laurens Van Der Post, Jung and the Story of our Time, Page 48

Until that moment I had not known of his [Jung]love for Africa; I had not known chat he had gone on a long, far safari through it and had even lived among the ancient Elgonyi of Mount Elgon in East Africa in

Africa, it became clear, meant so much to him [Jung] not only because of itself. He called it, always with a note of awe in his voice, “truly God’s country.” ~Laurens Van Der Post, Jung and the Story of our Time, Page 48

He [Jung] loved Africa, among other things, also because it had finally settled whatever doubts he might have had of the validity and universality of an area of the human spirit shared by all men, no matter how different their cultures, their creeds, and their races and colours, an area for which he had coined the, term “collective unconscious” but of which I was yet unaware. ~Laurens Van Der Post, Jung and the Story of our Time, Page 48-49

*Aniela Jaffe – From the Life and Work of C.G. Jung:

From the Life and Work of C.G. Jung by Aniela Jaffe

He [Jung] seemed to be endowed with an unusual “permeability” to events in the background of the psyche. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

Prophetic dreams and precognitions were no rarity in Jung’s life, though far from habitual. Whenever they occurred he noted them with surprise – one is tempted to say, with the awe due to the miraculous. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

Her [Jung’s Mother] father, Samuel Preiswerk (1799-1870), was head of the reformed clergy in Basel, and as a child she was often assigned the task of protecting him from “spirits.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

She [Jung’s Mother] had to sit behind him [Her Father] when he was writing his sermons, because he could not bear “spirits” passing behind his back and disturbing him. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

The family traced this [“second sight”] back to an episode when, as a young girl, she [Augusta Jung] lay for thirty-six hours in a state of catalepsy resembling death. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

Her [Augusta Jung] gifts, however, could stand the test of a more rigorous judgment: she sometimes saw apparitions of persons unknown to her, but whose historical existence was later proved. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 10

“I [Carl Jung] for one am certainly convinced that they are exteriorizations. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 12

After collecting psychological experiences from many people and many countries for fifty years, I no longer feel as certain as I did in 1919, when I wrote this sentence. To put it bluntly, I doubt whether an exclusively psychological approach can do justice to the phenomena in question. ~Carl Jung, From the Life and Work of C.G. Jung, Page 12

The psychoid archetype is not to be confused with archetypal images or archetypal contents. These belong to the knowable realm of consciousness and occur as analogous motifs in myths, fairy tales, dreams, delusions, etc., at all times and in all parts of the world. ~Carl Jung, From the Life and Work of C.G. Jung, Page 12

Jung compared the archetype per se to the “axial system of a crystal, which, as it were, preforms the crystalline structure in the mother liquid, although it has no material existence of its own.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 13

His [Jung] hypothesis is supported by the fact that “in parapsychological experiments decreases of weight up to several kilograms have been observed during the [physical] phenomena, both in the case of the medium and of some of the participants, who were all sitting on scales.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 15

“Although I have not distinguished myself by any original researches in this field, I do not hesitate to declare that I have observed a sufficient number of such phenomena to be completely convinced of their reality. To me they are inexplicable, and I am therefore unable to decide in favor of any of the usual interpretations.” ~Carl Jung, From the Life and Work of C.G. Jung, Page 15

In a letter of May 1960, he wrote that in so far as the psyche is capable of telepathic and precognitive perceptions it exists, at least in part, in a “continuum outside time and space,” hence the possibility of authentic post-mortal phenomena. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 16

Yes, we ourselves may simultaneously exist in both worlds, and occasionally we do have intimations of a twofold existence. ~Carl Jung, From the Life and Work of C.G. Jung, Page 16

In a condition of profound unconsciousness, with the brain completely inactive, a person can have experiences about which he is able to report on returning to consciousness and which can be verified down to the smallest detail. ~Carl Jung, From the Life and Work of C.G. Jung, Page 16

Yet insects have no cerebrospinal system at all, but only a double chain of ganglia corresponding to the sympathetic system in man. Jung concludes that the ganglionic system can evidently produce thoughts and perceptions just as easily as the cerebrospinal system. He asks, What then are we to think of the sympathetic system in vertebrates? ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 17

During a coma the sympathetic system is not paralyzed and could therefore be considered as a possible carrier of psychic functions. ~Carl Jung, From the Life and Work of C.G. Jung, Page 17

Of far more importance for Jung’s scientific work than the occult or spiritualistic phenomena we have been discussing (ghosts, and the question of life after death), were certain causally inexplicable events generally summed up as extrasensory perceptions. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 17

“Rhine’s experiments have taught us,” he says, “if practical experience has not already done so, that the improbable does occur, and that our picture of the world only tallies with reality when the improbable has a place in it.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 18

At that point, therefore, ionized molecules were going in and out through the surface of the body. Apparently it is these molecules that lead to the formation of the whitish or luminous ectoplasmic mist and also of materialized bodily parts. “If such things can occur,” wrote Jung, “then it is also conceivable that persons in the vicinity of mediums might act as a source of ions – in other words, nourishment might be effected by the passage of living molecules of albumen from one body to another.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 15

When I became his secretary in the autumn of 1955, Jung had just turned eighty. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

But, on each occasion, illness and the proximity of death rekindled his [Jung] creative powers, and new ideas sprang to life. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

After the journey to India, his [Jung] preoccupation with alchemy took a central place in an extraordinarily fertile period of scientific work. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

Recovery from the cardiac infarct [by Jung] was followed by a phase of intense intellectual activity. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

“On the Nature of the Psyche,” Aion, “Answer to Job,” “Synchronicity: An Acausal Connecting Principle” – some of his most important writings – appeared in quick succession. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

What was so palpably impressive about him [Jung] sprang from the superiority of a man who had engaged in a life-and-death struggle with the creative daemon and mastered him, but on whom the struggle had left its mark. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

In 1947 I was made the secretary of the C. G. Jung Institute in Zurich, which had just been founded. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74

Visits and analytical sessions, as well as the work for Jung, had one thing in common: they took place in a protected area sealed off against everyday life, forming islands of peace in the flux of time. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 74.

I was further expected [by Jung] not to try to make myself indispensable. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 75

In Jung’s eyes this well-known female aim was nothing but a secret demand for power; and the conscious or unconscious craving for power was for him the dark shadow, the root of countless evils, above all in human relationships. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 75

Jung never ruled out the possibility that life knew better than the correcting mind, and his attention was directed not so much to the things themselves as to that unknowable agent which organizes the event beyond the will and knowledge of man. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 75

Jung possessed a small antique mortar of shining bronze, which he used as an ashtray. Smoldering matches sometimes flared up again and started to consume everything in the vessel. Anyone who solicitously tried to blow out the little conflagration was mockingly chided or gravely rebuked. Don’t interfere! ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 75

Suffering accepted can gradually change into strength, composure, serenity; joy that remains heedless can change all too quickly and all too often into sorrow and restlessness. ~Carl Jung, From the Life and Work of C.G. Jung, Page 76

The sorrows of life, the wretchedness of the times, were alive and present for him [Jung] every moment as realities that had to be endured. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 76

Although it might be regarded as “interfering with nature,” Jung, being a doctor, did not of course disapprove of treatment by medication. Only, he was very chary of using sleeping pills, particularly on himself. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 77

Even when he was long past eighty, he [Jung] felt the rare occasions on which he had to resort to a soporific as a “moral defeat,” and this pained him. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 77

His [Jung] disturbed sleep was most quickly restored in his Tower in Bollingen, where in earlier years he would often spend weeks by himself. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 77

Above all it had been sailing, letting himself [Jung] go with the wind, that brought relaxation and inner peace. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 77

Enchantment like that is the oldest form of medicine. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 77

Only wasted time and emptiness were a burden to him [Jung], though they too are part of the whole. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 78

It may be remarked parenthetically that he [Jung] supported women’s right to vote, a right hitherto non-existent in Switzerland and a subject of fervent disputes. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 78

A sizeable collection of small Asiatic sculptures was added later, and finally his [Jung] valuable collection of alchemical books. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 78

Observation belongs to the world of sensation, which must be considered his [Jung] “inferior function,” his intuition and thinking being highly differentiated. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 79

But as the nature of the psyche is not straightforward and does not always obey the laws of logic, these inconsistencies are only apparently out of place; they reflect psychic truth better than straightforward thinking. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 79

To Jung it seemed better, more honest, and wiser to look the possibility of disharmony in the eye and, once it had got that far, not to evade it, but rather to try to overcome it by frank discussion followed by an understanding silence. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 80

Jung had a high opinion of the undistorted judgment of children and the sensibleness of their reactions. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 80

In any collectivity emotions are dynamite; they easily lead to senseless squabbles and make collaboration difficult if not impossible. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 80

“Jung’s binges were rare but loud.” Nobody enjoyed laughing as much as Jung; nobody made others laugh as he could. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 80

His [Jung] impatience was due not only to his temperament – astrologically he was a Leo – but also to his extreme sensitivity, which both enriched and burdened his life. It was an enrichment because it gave him the extraordinarily differentiated awareness I have already spoken of; it was a burden because it encroached upon the personal realm and manifested itself as touchiness. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 81

Jung was touchy, his feelings were easily hurt and needed sparing in order to display themselves. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 81

As usually happens, he [Jung] found the weaknesses of others which were also his own the hardest to bear. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 81

Bach, Handel, Mozart, and the pre-Mozartians were pure joy to him. He [Jung] had a penchant for Negro spirituals. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 82

Experiences of the inner world, he explained, above all of dreams, had engraved themselves indelibly in his memory as with a stylus. It was exceptional for him [Jung] to tell the same dream in different versions. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 83

Jung was wonderfully lavish with his thoughts; we could ask as many questions as we liked. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 83

Neighbors far and wide sent messages to Mrs. Fröbe, complaining about this unwonted disturbance of the peace, but in vain. Jung was slightly tipsy, and so were all the others – rather more so than less. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 84

He [Jung] had a smattering of Arabic, probably acquired in youth from his father, Pastor Paul Jung, who had graduated not as a theologian but as an Arabist. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 85

After the death of his [Jung] wife, his four daughters and his daughter-in-law – each the center of a large family of her own –took turns staying with him for a while, to keep him company. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 85

In earlier years his [Jung] son, who now lives with his family in the Küsnacht house, was his best sailing companion, and up to the end father and son formed a well-attuned team in the country life at Bollingen. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 85

Because of his wife’s severe illness the atmosphere in the house was muted, and it touched me to see how Jung took over the function of the master. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 85

“I have never counted upon any strong response, any powerful resonance, to my writings,” “They represented a compensation for our times, and I have been compelled to say what no one wants to hear. … I knew that what I said would be unwelcome, for it is difficult for people of our times to accept the counterweight to the conscious world.” ~Carl Jung, From the Life and Work of C.G. Jung, Page 86

He [Jung] could never get it into his head that his language, his way of thinking, was not easy for outsiders to understand, and that the powerful impression made by his words, his voice and gestures, and the whole effect of his personality deceived the listener: he thought he understood what in reality remained dark to him. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 86

Jung seldom initiated a correspondence, but in later life his sense of responsibility bade him answer nearly all the letters that reached him from the outside world – private letters came under other rules. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 86

He [Jung] never disdained to answer the questions of an unknown woman or a quite simple man, to explain to a young girl something she didn’t understand, or even to give advice to a prisoner. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 86

For an American who described himself as “just a little fellow, fifty-eight years old and employed as a packer,” he [Jung] did his best to answer the question: What did he think about reincarnation. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 86

But sometimes among them were letters that deserved special consideration, such as those from a seventy-year-old spinster bearing the name of an old Zurich family. Jung had seen her only once a few years earlier and diagnosed senile schizophrenia. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 86

Jung wrote it in [Undiscovered Self] English, because, he said, this forced him to express himself with the greatest simplicity. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 87

It [Undiscovered Self] was completed only a few weeks before his [Jung] death. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 87

Our work together on the memoirs had begun in 1957, and I have given an account of its genesis in the introduction to that book [Memories Dreams Reflections]. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 87

Now and then Jung prepared his own mixture [Tobacco] – a solemn performance at which I had to assist. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 88

The mixture [Tobacco] was kept in a dark bronze box, which for some unaccountable reason bore the name “Habbakuk.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 88

Occasionally he smoked a Brissago, or a strange, snake-like, dark, exotic cigar the name of which I unfortunately never learned. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 88

Smoking was one of the pleasures of the day. “A little tobacco assists concentration and contributes to one’s peace of mind,” was his justification to his doctor. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 88

There was nothing romantic or gushing about it [Bollingen]; it was a genuine rootedness in his own earth, a communion with the whole countryside. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 90

In the rough surface of the heavy blocks of hewn stone forming the walls of the Tower he saw [at Bollingen] figures, just as one does in clouds or inkblots, and their outlines became the ground plan for several carvings. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 90

After he [Jung] bought the land [Bollingen] in 1922, he evolved an amusing game he was much addicted to, which consisted in digging new channels for the water to flow along in clear, rippling streams. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 90

Unfortunately I no longer remember what wines Jung preferred. But I do know that at times he much enjoyed a simple country wine, and at others a glass of burgundy. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 91

Cocktails he [Jung] detested. Seldom, or only on special occasions, did I stay in the Tower until evening. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 91

His [Jung] whole life was one dedicated, not to the passing of judgment and dispensation of justice in life, but to the understanding of human beings, their innermost spirit and motivations, and the shadows they and their communities cast. ~Laurens Van Der Post, From the Life and Work of C.G. Jung, Page 67

He [Jung] said to me on several occasions that he found understanding perhaps the most exciting element in life, on one occasion referring to the feeling of having understood objectively as “hellishly exciting.” ~Laurens Van Der Post, From the Life and Work of C.G. Jung, Page 67

He [Jung] regarded the task of seeking the totality, and understanding it objectively, as truly religious; partial and one-sided seeing, thinking and feeling were almost blasphemy to him. ~Laurens Van Der Post, From the Life and Work of C.G. Jung, Page 67

One could say in a sense that Mussolini ruled Italy, but one could not say that Hitler rules Germany. Hitler is Germany. He is more of a myth than a man. He is the loudspeaker that makes audible all the inaudible murmurings of the German soul. ~Carl Jung, From the Life and Work of C.G. Jung, Page 68

Jung’s own spiritual involvement with the war, and his total opposition to all that Germany had come to represent, was borne out by the way he repeatedly dreamed of Churchill. ~Laurens Van Der Post, From the Life and Work of C.G. Jung, Page 71

He [Jung] told me that he often dreamed about Churchill, and then discovered from the newspaper days later that Churchill, on his way to Cairo, Tehran and other parts of the far-flung war front, had flown over Switzerland on the very night in which he had dreamed. ~Laurens Van Der Post, From the Life and Work of C.G. Jung, Page 71

In his memoirs he [Jung] describes early childhood experiences, dreams, unusual games, frightening experiences; these can be understood as preparations for the later creative phases of his life. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 94

Jung concludes his description of this dream: ‘‘My intellectual life had its unconscious beginnings at that time.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 95

Seen in the light of depth psychology, a man’s destiny is always shaped at the point where his fear lies. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 95

Jung recalls in his memoirs that he experienced the phallic figure as a “subterranean God ‘not to be named’,” who appeared to him throughout his youth as the antagonist of the trusted, bright Lord Jesus. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 95

In 1903, at the age of twenty-eight, he married Emma Rauschenbach, and in 1906 moved into his own house in Küsnacht near Zurich. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 96

In this first creative phase Jung’s interest was turned more to the dark aspects of the psyche: the realm of the occult, the unconscious background and its feeling-toned complexes, which he discovered by means of the association experiments, and above all, the chaotic world of the insane. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 97

Freud returned thanks for Jung’s Studies in Word Association, which he had received from Jung as a gift but had already bought and read beforehand. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 97

We are the men of the day over here. It is very good to be able to enjoy this side a bit. I feel that my libido is enjoying it in full measure. ~Carl Jung, From the Life and Work of C.G. Jung, Page 98

Freud on his side made the mistake of plying Jung with his paternal demands and moreover named him his successor or, as he himself said, the ‘‘crown prince.” Jung resisted this from the beginning. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 98

Psychic incest can be overcome only at the price of a sacrifice. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 99

When old age and death begin to cast their shadows, other psychological necessities are constellated which differ from those of the expansive phase of youth. ~Carl Jung, From the Life and Work of C.G. Jung, Page 99

After his separation from Freud, nearly all of Jung’s former friends and acquaintances fell away from him. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 100

During the First World War he acted as a health commissioner, and in 1918 he became commandant of the interned British prisoners of war at Château d’Oex, for which he received a citation from the British. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 101

Having yielded to the pull of the unconscious and let himself fall into the depths; Jung experienced a superabundance of inner figures. It amounted to an individual revelation that went on for several years. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 101

A younger anima figure emerged in place of a mother-anima. At that time he met Toni Wolff, who became his helper in the intellectual penetration of the world of psychic images and remained his helper until her death in 1953. Alchemically, she was his “soror mystica.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 104

As a result he [Jung] produced the “Septem Sermones ad Mortuos,” a kind of poem in Gnostic style, which differs from the other fantasies by its concentrated language and content. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 104

Individuation means the progressive integration of the timeless background; we might even say of the unconscious self in the time- and space-bound individual. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 104

It was only after a decade of intensive research and testing that Jung published these ideas; he did so in a book, written jointly with Richard Wilhelm, on the Chinese alchemical Taoist text The Secret of the Golden Flower. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 105

As much as he loved to give free rein to his thoughts and intuitions – in conversation for example (he called this “mythologizing”) – his hypotheses had to be thoroughly supported by facts before he presented them to the world. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 105

“That was the first event that broke through my isolation. I became aware of an affinity; I could establish ties with something and someone.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 105

Now he knew where he had to set to work scientifically in order to find the historical antecedents of his personal experiences: it was alchemy. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 105

Psychological Types began a new creative period, which Jung described as the phase of “supplements and interpretations” of his fantasies. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 106

The first caesura occurred in 1944 when Jung suffered a heart attack and nearly died. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 106

In 1946 Jung took the decisive step: at his Eranos lecture he formulated his hypothesis of the psychoid quality of the archetype. “It is exceedingly difficult to write anything definite or descriptive about the progression of psychological states. It always seemed to me as if the real milestones were certain symbolic events characterized by a strong emotional tone.” ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 106

From the ‘‘initiation into the realm of darkness” it would appear to have been decreed by fate that Jung’s creative impulse should tend toward the negative pole of the psychic opposites. ~Aniela Jaffe, From the Life and Work of C.G. Jung, Page 106

Marie Louise Von Franz – C.G. Jung: His Myth in Our Time

C.G. Jung: His Myth in Our Time by Marie-Louise Von Franz

Everything I have written has a double bottom. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 4.

The most essential and certainly the most impressive thing about synchronicity occurrences…is the fact that in them the duality of soul and matter seems to be eliminated. They are therefore an empirical indication of an ultimate unity of all existence, which Jung, using the terminology of medieval natural philosophy, called the Unus Mundus. ~Marie-Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 247

Life has been so cruel to some people that one cannot pass judgment on them for being warped. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 24

Strangely enough, Jung’s discoveries were less accepted or were accepted more slowly in his own profession, academic psychiatry, than in many others. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 6

As I saw it, a scientific truth was a hypothesis which might be adequate for the moment but was not to be preserved as an article of faith for all time. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 9

I have set up neither a system nor a general theory but have merely formulated auxiliary concepts to serve me as tools…. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 9

I have never been inclined to think that our senses were capable of perceiving all forms of being…. All comprehension and all that is comprehended is in itself psychic, and to that extent we are hopelessly cooped up in an exclusively psychic world. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 9

… at the source of the great confessional religions as well as of many smaller mystical movements we find individual historical personalities whose lives were distinguished by numinous experiences. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 11

The significant difference … between merely pathological cases and ‘inspired’ personalities is that sooner or later the latter find an extensive following and can therefore transmit their effect down the centuries…. they are talking of something that is ‘in the air’ and is ‘spoken from the heart.’ ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 11

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. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 11

it seems to me very much more cautious and reasonable to take cognizance of the fact that there is not only a psychic but also a psychoid unconscious, before presuming to pronounce metaphysical judgments…. There is no need to fear that the inner experience will thereby be deprived of its reality and vitality. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 12

There was a daimon in me…. It overpowered me, and if I was at times ruthless it was because I was in the grip of the daimon. I could never stop at anything once attained. I had to hasten on, to catch up with my vision. Since my contemporaries, understandably, could not perceive my vision, they saw only a fool rushing ahead. … I had no patience with people aside from my patients. I had to obey an inner law…. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 22

“Shamefully

A power wrests away the heart from us,

For the Heavenly Ones each demand sacrifice;

But if it should be withheld

Never has that led to good,” ~Holderlin, C.G. Jung: His Myth in Our Time, Page 23

The daimon of creativity has ruthlessly had its way with me. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 23

Part of being a good cook, of course, is being a gourmet. He loved to let his guests guess what ingredients had gone into a soup or a sauce; I remember a boeuf braisé à la marseillaise with a sauce of sixteen ingredients! ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 25

Rather like Goethe’s “God-nature,” Jung referred to nature as “God’s world” an overwhelming mystery all around us, full of the most wonderful and awesome events and forms. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 27

To ‘God’s world’ belonged everything superhuman dazzling light, the darkness of the abyss, the cold impassivity of infinite space and time, and the uncanny grotesqueness of the irrational world of chance. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 27

For the rest of his life, and despite certain moral criticisms of the character of Faust, Jung kept his great admiration for Goethe and, indeed, loved him as one loves a kindred spirit. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 35

This transformation is a process in the collective psyche, which is a preparation for the new aeon, the Age of Aquarius. This new image of God appears in Jung’s first dream of the underground phallic god-king, awaiting in this hidden form its eventual resurrection. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 37

The play and counter play between personalities No. 1 and No. 2, which has run through my whole life, has nothing to do with a it’ or dissociation in the ordinary medical sense. On the contrary, it is played out in every individual. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 39

Now I knew that No. 1 was the bearer of the light, and that No. 2 followed him like a shadow. My task was to shield the light and not look back at the vita peracta; this was evidently a forbidden realm of light of a different sort…. I recognized clearly that my path led irrevocably outward, into the limitations and darkness of three-dimensionality. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 41-42

in the light of consciousness the inner realm of light appears as a gigantic shadow… Now all at once I understood … that cold shadow of embarrassment which passed over people’s faces whenever I alluded to anything reminiscent of the inner realm ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 42

I deliberately chose this form because I wanted to avoid the impression that I had any idea of announcing an ‘eternal truth.’ The book [Answer to Job] does not pretend to be anything but the voice or question of a single individual who hopes or expects to meet with thoughtfulness in the public. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 42

From earliest times attempts have been made to classify individuals according to types, and so to bring order into the chaos. The oldest attempts known to us were made by oriental astrologers…. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 47

Here [Psychology] alone the two currents of my interest could flow together…. Here was the empirical field common to biological and spiritual facts…. It was as though two rivers had united and in one grand torrent were bearing me inexorably toward distant goals. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 52

It cannot be assumed, the analyst is a superman who is above such differences, just because he is a doctor who has acquired a psychological theory and a corresponding technique…. There is no therapeutic technique or doctrine that is of general application, since every case that one receives for treatment is an individual in a specific condition. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 53

The thinking type finds the feeling type stupid and sentimental; the latter takes the thinking type to be a “cold intellectual. To the sensation type, the intuitive is “unreal,” whereas the latter finds the sensation type a “flat spiritless pedestrian creature,” etc. Food for one is poison for the other. Judging from my practical experiences, the merit of Jungian typology, ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 48

There is no therapeutic technique or doctrine that is of general application, since every case that one receives for treatment is an individual in a specific condition. It is much more important to establish a relationship of trust than it is to demonstrate a clinical theory. The doctor “has something to say, but so has the patient. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 53

The treatment is also never merely logotherapy (Victor Frankl), because to therapeutic encounter, as understood by Jung, belong all those irrational imponderabilia, such as tone of voice, facial expression, gestures and by no means least that unconscious itself “which really is unconscious.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 54

You see, I have some rare and beautiful plants. I offer them the soil. If they like it they can stay here and bloom and grow. If they don’t, well then, nothing can be done. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 55

Matter and spirit both appear in the psychic realm, “as distinctive qualities of conscious contents. The ultimate nature of both is transcendental, that is, irrepresentable, since the psyche and its contents are the only reality which is given to us without a medium.’ ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 58

In consequence of the inevitability of psychic phenomena, a single approach to the mystery of existence is impossible, there have to be at least two: namely, the material or physical event on the one hand and its psychic reflection on the other. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 58

[Psychology] is not concerned with things as they are ‘in themselves,’ but only with what people think about them. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 58

Since the human body is built up by heredity out of a multitude of Mendelian units, it does not seem altogether out of the question that the human psyche is similarly put together. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 59

From the start of my psychiatric career the studies of Breuer and Freud, along with the work of Pierre Janet, provided me with a wealth of suggestions and stimuli. Above all, I found that Freud’s technique of dream analysis and dream interpretation cast a valuable light upon schizophrenic forms of expression. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 59

it should be clear enough that Jung was not a pupil of Freud’s who defected, as has often been erroneously reported, but that he had already developed the basic features of his own life-work before his meeting with Freud. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 61

For Freud, sexuality in the last analysis is rooted in a biological drive; for Jung, sexuality, although indeed a biological occurrence, is also the expression of a “chthonic spirit,” which is “God’s other face,” the dark side of the God-image (phallus dream). ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 61

I knew Jung personally from 1933 until his death and I never perceived the slightest conscious or unconscious trace of any such attitude. On the contrary he frequently inveighed against Hitler and Nazism in quite unambiguous terms. He had numerous Jewish refugees among his analysands (some of whom he treated gratis) ~ Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 63

This [Nazism] evil is so abysmal that it can only end in total destruction. Even the innocent people who are left can no longer be spared the suffering that is coming now. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 64

As Mircea Eliade points out, the shaman himself does not heal; he mediates the healing confrontation of the patient with the divine powers. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 66

Among the so-called neurotics of our day there are a good many who in other ages would not have been neurotic that is, divided against themselves. If they had lived in a period and in a milieu in which man was still linked by myth with the world of the ancestors, and thus with nature truly experienced and not merely seen from outside, they would have been spared this division’ with themselves. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 67-68

In reality … individuation is an expression of that biological process simple or complicated as the case may be by which every living thing becomes what it was destined to become from the beginning. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 73

The reproach most frequently levelled against Jung is that individuation is an asocial, egocentric exercise. This is by no means the case. The human being, in his instinctual nature, is a social being, and when this nature is rescued from unconsciousness and related to consciousness he becomes more socially fit and better related to his fellow men. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 75

Spirit threatens the naïve minded man with inflation, of which our own times have given us the most horribly instructive examples. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 84

We can perceive the slightest emotional fluctuations in others and have a very fine feeling for the quality and quantity of affects in our fellow-men. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 85

In exactly the same way Jung thought that psychic processes, and especially dreams, should be described both causally and in respect to their goal or purpose. The psychic healing process can only be understood from the final standpoint, whereas the causal standpoint is more apt to yield a diagnosis. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 87

The mind, as the active principle in the inheritance, consists of the sum of the ancestral minds, the ‘unseen fathers’ whose authority is born anew with the child. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 89

The creative function of the symbol-forming psychic dynamic or the spirit always appears in the single individual. Only in the individual are new ideas, artistic inspirations and constructive hunches and fantasies created. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 90

One of Jung’s most important contributions to the art of dream analysis lay in adding an interpretation on the subjective level to Freud’s interpretation on the objective level. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 92

We must therefore take it that the dream is just what it pretends to be, neither more nor less ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 94

The dream never points exclusively to something known but always to complex data not yet grasped by our ego-consciousness. It points to a meaning we have not yet consciously realized. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 94

“The shaman,” says Eliade, “is the great specialist in the human soul; he alone ‘sees’ it, for he knows its ‘form’ and its destiny.” ~Mircea Eliade, C.G. Jung: His Myth in Our Time, Page 99

Dreams, sickness, or initiation ceremony, the central element is always the same: death and symbolic resurrection of the neophyte. ~Mircea Eliade, C.G. Jung: His Myth in Our Time, Page 100

Sometimes I know so little about what the unconscious demands that I simply leave it to my hands, so that afterwards I can think about what I have shaped. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 106

Active imagination is the most effective means through which the patient can become independent of the therapist and learn to stand on his own feet. However, he must then undertake the inner work on his own, for no one else can do it for him. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 112

In the reading of this Eastern guide to meditation it became clear to Jung that he had set out quite spontaneously along an inner way that had not only been known in the East for hundreds of years but had over many centuries been developed into a structured inner path. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 113

Most Zen masters expressly decline to take serious account of dreams, which they look upon as fragments of illusion which must be overcome. Jung, on the other hand, regards dreams as ”messages from the Self” which support the way of meditation. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 114

Although the wisdom of the East made a profound impression on Jung, nevertheless he constantly warned Westerners against imitating its yoga techniques and other practices. He looked upon such imitation as theft and as a disregard of our own psychic heritage, especially of our shadow. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 114

He [Jung] writes that he does not seek, as the East Indian does, to be freed from nature and the inner opposites. Instead he seeks that wisdom which comes from the fullness of a life lived with devotion “Nature, the psyche, and life appear to me like divinity unfolded. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 115

Here Jung confesses his Christian spiritual heritage: conflict (represented by the symbol of the cross) may not be circumvented, nor suffering avoided. He liked to quote Thomas à Kempis to the effect that suffering is the horse which carries us fastest to wholeness. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 115

Jung found the Buddha to be a more complete human being than the Christ, because the Buddha lived his life and took as his task the realization of the Self through understanding, whereas with the Christ this realization was more like a fate which happened to him. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 115

Jung foresaw that the East would exert a growing psychological influence on our culture, while we would intervene drastically in their world with materialism and political destruction. He saw that Buddhism, too, has been weakened by a partial hardening into an outer formula, as Christianity has with the Westerner. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 115-116

It is clear to me,” wrote a Japanese professor, “that Jung can contribute to our spiritual tradition and religion a reality basis that we have partly lost.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 116

The dynamic which produces such inner symbolic patterns in the psyche is what Jung understands by the word “spirit.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 93

Religion, says Jung, “on the primitive level means the psychic regulatory system that is coordinated with the dynamism of instinct. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 83

In Jung’s opinion, therefore, symbols were not invented or thought up by man, but were produced from the unconscious by way of so-called revelation or intuition. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 88

The advocates of hallucinogenic drugs are engulfed in a one-sidedly overvalued unconscious, and movements and parties which are politically and rationalistically oriented hope to change the world with only conscious sociological measures, completely ignoring the unconscious. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 97

The medically controlled use of hallucinogenic drugs which has come into practice in recent years is also crippled by the same misuse of power, which is characteristic of many of the methods which employ imagination: the power of the unconscious is conjured up through the use of the drug, but it is then the controlling therapist, instead of the experiencing subject, who is responsible for the confrontation. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 119

Drug users are often plagued by fearful anxiety dreams and visions which are meant to prevent them from going further into the unconscious (a bad trip!), and the dreams of politically and sociologically oriented world reformers generally criticize their intellectualism, their inflation and their lack of feeling. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 98

In civilized societies the priest is primarily the guardian of existing collective ritual and tradition; among primitive peoples, however, the figure of the shaman is characterized by individual experience of the world of spirits (which today we call the unconscious) and his main function is the healing of personal illnesses and disturbances in the life of the collective. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 99

Jung did not enter this world in a trance-state, but rather in full consciousness and without any diminution of the individual moral responsibility which is one of the attainments of Western culture. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 117

It is generally agreed today that Jung’s greatest and most characteristic discovery was the empirical proof that there is in fact such a ”collective soul” or collective psyche the collective unconscious, to use the name he gave it. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 123-124

In his later work Jung wrote that the archetypes might, in the last analysis, be partly non-psychic, but for the present at least can be described only in terms of their ordering function in the psychic field. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 125

At first Jung regarded the question of the origin of the archetypes as one of heredity, but in his later works he left the question completely open. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 126

Intensive contact with the unconscious is thus not only important for the mentally ill, because the healing tendencies of the psychic self-regulatory system can come into their consciousness in this way. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 97

The secret poet and director of the dream, however, is, as we have said, the “spirit,” the active, dynamic aspect of the psyche. Spirit is the real culture creating factor in human beings. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 88

From ancient Iran there are accounts of such celestial journeys in which the ecstatic experiences what, under normal conditions, would be in store for the soul after death. In the Book of Artay Viraf there is a description of the suffering of Viraf for seven days from tetanus. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 104

In the Roman Sominum Scipionis, described by Macrobius, Scipio is instructed in the secrets of the beyond by tile spirit. of his dead ancestor, and the so-called Oracula Chaldaica depict at great length an initiate’s visionary journey to the beyond. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 105

The future will show whether a psychic process of development will arise from the psychological “binding-back” (religion), whether the scientific path of subjective knowledge can lead without a break into the heartening universe of objective faith. In the fact … that it is no longer exclusively ‘psychology’ in the scientific sense intended by Freud but is already in a position to claim to be a theory of the soul in this fact lies the real meaning of complex psychology. ~Jean Gebser, C.G. Jung: His Myth in Our Time, Page 129

Those who do not realize the special feeling-tone of the archetype, end with nothing more than a jumble of mythological concepts, which can be strung together to show that everything means anything or nothing at all. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 130

Although in the last analysis the myth, like the dream, is “its own meaning,” one cannot ignore the historical fact that myths do not have the same meaning for people living in the present that they had for past cultures. If they are to have meaning for us today, then they must be reinterpreted psychologically. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 130

Psychology is the only science that has to take the factor of value (i.e., feeling) into account, because it is the link between events and life. Psychology is often accused of not being scientific on this account; but its critics fail to understand the scientific and practical necessity of giving due consideration to feeling. ~Carl Jung C.G. Jung: His Myth in Our Time, Page 131-132

Our “modern” interpretations will probably be regarded as amplifying mythologems and a new interpretation will once again attain validity. This does no damage to the “eternal” myth. We are the ones who suffer when we can no longer connect it to our own psychic life. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 133

One wonders why the Christ-image, as an Anthropos figure uniting humanity, was inadequate to the task of liberating “the true man,” so that such projections of a differently modified Anthropos-image occurred and why was the symbolic image of the Buddha unable to protect the East from the invasion of communistic ideology? ~Marie Louise von Franz, C.G. Jung: His Myth in Our Time, Page 135

The astrological image of the Aquarian period is an image of man which, according to Jung, represents the Anthropos as an image of the Self, or of the greater inner personality which lives in every human being and in the collective psyche. He pours water from a jug into the mouth of a fish, of the constellation of the so-called “Southern Fish,” which represents something still unconscious. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 136

This could mean that the task of man in the Aquarian Age will be to become conscious of his larger inner presence, the Anthropos, and to give the utmost care to the unconscious and to nature, instead of exploiting it (as is the case today, for the most part). ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 136

In the Kabbala, Adam Kadmon consists of the precepts of the Torah, and the Adam-image of the Mandaeans consisted of “the law.” Psychologically this means that at this cultural level the individual cannot make direct contact with the “inner man” but must do so through religious precepts. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 136

The Anthropos, seen as mankind’s “group soul” is, namely, an image of the bond uniting all men, or of inter-human Eros, the preconscious ground of all communication and community among men, as well as being that psychic element which, through its power to compensate and limit, stands opposed to the boundless or one-sided drive to live out any single instinct. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 138

Later on they drew together into one god, and then that god became man. But in our day even the Godman seems to have descended from his throne and to be dissolving himself in the common man.” ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 152

… Is it possible that God wishes to see whether I am capable of obeying His will even though my faith and my reason raise before me the specters of death and hell? That might really be the answer! But these are merely my own thoughts. I may be mistaken…. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 159

The appearance of the Antichrist at the end of the second Christian millennium is to be accompanied by an indescribable world-wide catastrophe, which is described in the darkest colors in the Johannine Revelation. Then, however, unmediated and in the midst of the most utter destruction, there will appear in heaven the sun-woman, “with the moon under her feet, and on her head a crown of twelve stars.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 164

If God himself should demand from me a murder, I would not commit it; instead, I would throw my tiny human freedom and consciousness onto the scale, and sooner offer myself as a sacrifice. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 167

If, however, latent meaning as a conscious plan for creation is ascribed to the Creator, then the question arises: Why should the Creator organize this whole phenomenon of the world, since he already knows wherein he can see his reflection? And why should he be reflected, since he is already conscious of himself? ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 169

After all these reflections I have come to the conclusion that man’s likeness to God is a matter which concerns not only man but also his Creator. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 169

Evil has become a determinant reality. It can no longer be dismissed from the world by a circumlocution. We must learn how to handle it, since it is here to stay. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 172

Nothing can spare us the torment of ethical decision. Nevertheless, harsh as it may sound, we must have the freedom in some circumstances to avoid the known moral good and do what is considered to be evil, if our ethical decision so requires. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 172

Naturally, human understanding and the human will can never pretend to have fathomed the depths of the divine spirit; any such statements are of course merely human and an “endless approximation” to the concealed. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 174

St. Augustine, the Church father, made a distinction between two kinds of awareness: a morning awareness (cognitio matutina) and an evening awareness (cognitio vespertina). ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 176

Augustine compares the gradual transformation of morning awareness into evening awareness with the succession of the symbolic days of the Genesis story of creation. On the first day there is knowledge of the Self in God, then follows knowledge of the firmament, of the earth, of the sea, of “things that grow out of the earth,” of “all animals that swim in the water and that fly in the air” until finally, on the sixth day, man discovers knowledge of man himself. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 176

He [Eckhart] too made a distinction between an “evening knowledge,” in which the creature is known in himself and a “morning knowledge” in which creature and the human self are known “in the One which is God Himself.” This morning knowledge, however, is discovered only by the man who is ”detached,” who has forgotten his ego and all creatures and who lives in a psychic condition “in which God is nearer the soul than the soul is to itself.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 177

Toynbee has seen what I mean, by historical function of archetypal developments. That is a mighty important determinant of human behavior and can span centuries or thousands of years. It expresses itself in symbols. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 181

The psyche is nothing different from the living being. It is the psychical aspect of the living being. It is even the psychical aspect of matter. ~ Carl Jung, C.G. Jung: His Myth in Our Time, Page 184

We discover that this matter has another aspect, namely, a psychic aspect. And so it is simply the world … seen from within. It is just as though you were seeing into another aspect of matter.” At present, however, most materialists still believe in “dead” matter. ~ Carl Jung, C.G. Jung: His Myth in Our Time, Page 184

The psyche is an autonomous factor, and religious statements are psychic confessions which in the last resort are based on unconscious, i.e., on transcendental, processes. These … statements are filtered through the medium of human consciousness: that is to say, they are given visible forms which in their turn are subject to manifold influences from within and without. ~ Carl Jung, C.G. Jung: His Myth in Our Time, Page 187

It is, in fact, impossible to demonstrate God’s reality to oneself except by using images which have arisen spontaneously or are sanctified by tradition, and whose psychic nature and effects the naïve-minded person has never separated from their unknowable metaphysical background…. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 188

Only heedless fools will wish to destroy [the Christian dogma]: the lover of the soul, never. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 188

Psychology as the science of the soul has to confine itself to its subject and guard against overstepping its proper boundaries by metaphysical assertions or other professions of faith. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 188

For it is not that ‘God’ is a myth, but that myth is the revelation of a divine life in man. It is not we who invent myth, rather it speaks to us as a Word of God. The Word of God comes to us, and we have no way of distinguishing whether and to what extent it is different from God. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 192

The essay by James Hillman, “Psychology: Monotheistic or Polytheistic,” on this subject seems to me to be unsuccessful. Hillman’s conclusions are based on the erroneous assumption that monotheism equals Self equals old king, and polytheism equals animus and anima equals son, which historically is not justified. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 196

The feminine factor had a determining influence on Jung’s personality and thought. The intellect, the purely masculine spirit of the world of professional scholarship, was alien to him, because this world knows nothing of the process of fertilization through the unconscious. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 145

But a larger mind bears the stamp of the feminine; it is endowed with a receptive and fruitful womb which can reshape what is strange and give it a familiar form. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 145

But the integration of the feminine into the world of masculine Logos to which our culture has been committed up to the present was not simply a personal matter with Jung. He was convinced that in general it is required of everyone these days. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 146

The mandala differs from a personal god-image not only in its feminine aspect but also in its unequivocally mathematical-geometrical character. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 150

If the process of robbing cosmic nature of its soul by the withdrawal of the gods or of God into the human being continues as at present, “then everything of a divine or daemonic character outside us must return to the psyche, to the inside of the unknown man, whence it apparently originated.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 153

One might also say that man himself, or his innermost soul, is the prisoner or the protected inhabitant of the mandala. Since modern mandalas are amazingly close parallels to the ancient magical circles, which usually have a deity in the center, it is clear that in the modern mandala man the deep ground, as it were, of the Self is not a substitute but a symbol for the deity. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 154

He [Christ] must have been a person of singular gifts to have been able so completely to express and to represent the general, though unconscious, expectations of his age…. In those times the omnipresent, crushing power of Rome … had created a world where countless individuals, indeed whole peoples, were robbed of their cultural independence and of their spiritual autonomy.” ~Carl Jung, C.G. Jung: His Myth in Our Time, Page182

Like Toynbee, Jung was convinced that we are in a period of cultural decline today and that the survival or disappearance of our culture depends on a renewal of our archetypal myth. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 183

Christianity slumbers and has neglected to develop its myth in the course of the centuries. Those who gave expression to the dark stirrings of growth in mythic ideas were refused a hearing. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 199

It is one of Jung’s greatest achievements, the significance of which has not yet been adequately recognized, that he rediscovered the projected religious myth of alchemy and showed unmistakably where it originated and where it is still at work today: not in matter but in the objective unconscious psyche of Western man. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 201

In their day the alchemists were the “empiricists in experience of God,” in contrast to the denominational representatives of the different creeds, whose aim was not experience but the consolidation and exegesis of a historically revealed truth. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 203

Greek alchemy, like the mathematics and the natural sciences of antiquity, was continued by the Arabs. In the Islamic world the alchemists were much closer in spirit to the Shi’ites, who were also “empiricists in experience of God,” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 203-204

Thus he [Mercurius] is always a paradox containing within himself the most incompatible possible opposites. The alchemists at least suspected the psychic origin of this symbol and therefore defined Mercurius as “spirit” and “Soul.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 208

There have always been great individuals who knew about this divine aspect of the soul: St. Augustine, Meister Eckhart, Ruysbroeck, Tauler and numerous others even Giordano Bruno called the soul “God’s light.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 218

The “terrible God” whom Nicholas of Flüe also encountered, whom Martin Luther and Jakob Böhme and many others knew, became for Jung a permanent reality as a result of this experience. All his childish and naïve ideas about a “loving God” as a Summum Bonum were outgrown once and for all. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 160

In Western alchemy, too, several masters suspected that it was a question of a meditative development of one’s own inner personality which, it was hoped, would then complete itself in the outer world. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 220

Petrus Bonus then further describes the stone as the resurrecting body which is spiritual as well as corporeal and of such subtlety that it can penetrate and pervade anything. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 221

…for without the conscious acknowledgment and acceptance of our kinship with those around us there can be no synthesis of personality…. The inner consolidation of the individual is not just the hardness of collective man on a higher plane, in the form of spiritual aloofness and inaccessibility; it emphatically includes our fellow man. ~Carl Jung, C. G. Jung: His Myth in Our Time, Page 226

The Gnostics, in their way, attained to a similar deep understanding of Christ as symbol of the Self, but they were caught in an inflation. They felt themselves to be superior to the “blind multitude,” in possession of a mystery which set them apart. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 233

As physics has to relate its measurements to objects, it is obliged to distinguish the observing medium from the thing observed, with the result that the categories of space, time, and causality become relative. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 236

From 1929 on Jung observed a class of events that appear to point to a direct relation between psyche and matter. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 236

Toward the end of his life Jung planned to concentrate his research on the nature of natural numbers, in which he saw archetypal structures and a primordial, very primitive expression of the spirit, that is, of psychic dynamics. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 246

While the mandala represents a psychological analogy to the unus mundus, synchronistic phenomena represent a parapsychological analogy which points empirically to an ultimate unity of the world. In the end everything that happens happens in one and the same world and is part of it. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 249

In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted. ~Carl Jing, C.G. Jung: His Myth in Our Time, Page 250

Jung had his dream of the giant radiolarian, hidden in the center of the forest, while he was still a student in the Gymnasium, and this dream led to his decision to study natural science. Although at that time he could not have known anything about the universal meaning of the dream image, he rightly concluded that it was an indication that he should seek the light of all further knowledge in the secret orderedness of nature. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 139

My mandalas were cryptograms concerning the state of the self…. I had the distinct feeling that they were something central, and in time I acquired through them a living conception of the self. The self, I thought, was like the monad which I am, and which is my world. The mandala represents this monad and corresponds to the microcosmic nature of the psyche…. The mandala is the center. It is the exponent of all paths. It is the path to the center, to individuation. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 139-140

In 1927 Jung dreamed of such a mandala. He painted it and called it a “Window on Eternity.” A year later he painted a similar picture, with a golden castle in the center. Shortly after that there ensued an extraordinary coincidence: Richard Wilhelm sent him the manuscript of The Secret of the Golden Flower, in which Jung enthusiastically recognized a description of the same process at work. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 140

This dream brought with it a sense of finality. I saw that here the goal had been revealed…. Through this dream I understood that the self is the principle and archetype of orientation and meaning. Therein lies its healing function…. Out of [this insight] emerged a first inkling of my personal myth. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 141

The symbols of the cosmic Anthropos and the mandala are synonymous; they both point to an ultimate inner psychic unity, to the Self. The Buddha, the great Eastern symbol of this unity, was always represented in the early days as a twelve-spoked wheel; it was only after some contact with Greece that he began to be represented in India as a human figure. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 141

As womb or matrix of the “psychic ground,” the mandala contains more feminine features, which in the East are expressed by the image of Buddha’s lotus and the golden city, and in Western culture by the image of Eden divided into four parts, by the temenos, the fortress and the round vessel all feminine symbols. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 145

“The dream discloses a thought and a premonition that have long been present in humanity: the idea of the creature that surpasses its creator by a small but decisive factor. This “small but decisive factor” is consciousness. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 168

Through his investigations into the principle of synchronicity Jung prepared the way for an eventual alliance between depth psychology and microphysics, and therewith for the use of his ideas by contemporary natural science. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 254

We ought not to underestimate the psychological effect of the statistical world-picture: it thrusts aside the individual in favour of anonymous units that pile up into mass formations. Instead of the concrete individual, you have the names of organizations ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 254

The goal and meaning of individual life (which is the only real life) no longer lie in individual development but in the policy of the State, which is thrust upon the individual from outside and consists in the execution of an abstract idea which ultimately tends to attract all life to itself. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 254

The fact that historically collective consciousness is probably older and more important than ego-consciousness is relevant here; the ego-consciousness of the individual appears to be a late acquisition and even today is a very labile factor in a great many people. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 256

Mass-degeneration does not come only from without: it also comes from within, from the collective unconscious. Against the outside, some protection was offered by the droits de l’homme which at present are lost to the greater part of Europe, and even where they are not actually lost we see political parties, as naïve as they are powerful, doing their best to abolish them in favour of the slave state, with the bait of social security.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 258

But most religions have compromised with the world and with the State to such an extent that they have become creeds, that is, collective institutions with general convictions instead of a subjective relation to the irrational inner powers. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 260

The State takes the place of God; that is why, seen from this angle, the socialist dictatorships are religions and State slavery is a form of worship…. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 260

Western man, however, has fallen under the spell of the ideal of community, and for some time now the churches have been making every effort to encourage “group experience” and to attract the public to every sort of social “come-on,” from marriage and job bureaus to pop concerts, instead of doing their job, which is to speak to the “inner spiritual man.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 261

The contemporary division of society into a “right” wing and a “left” wing is nothing but a neurotic dissociation, reflecting on the world stage what is happening in the individual modern man: a division within himself, which causes the shadow that is, what is unacceptable to consciousness to be projected onto an opponent, while he identifies with a fictitious self-image and with the abstract picture of the world offered by scientific rationalism, which leads to a constantly greater loss of instinct and especially to the loss of caritas, the love of one’s neighbor so sorely needed in the contemporary world. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 265

therefore, that one could even define the ego as a “relatively constant personification of the unconscious itself, or as the Schopenhauerian mirror in which the unconscious becomes aware of its own face. All the worlds that have ever existed before man were physically there. But they were a nameless happening, not a definite actuality, for there did not yet exist that minimal concentration of the psychic factor, which was also present, to speak the word that outweighed the whole of Creation: That is the world and this is I! That was the first morning of the world … when that inchoately conscious complex, the ego, the son of the darkness, knowingly sundered subject and object, and thus precipitated the world and itself into definite existence….” ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 52

Freud’s greatest achievement probably consisted in taking neurotic patients seriously and entering into their peculiar individual psychology…. He saw with the patient’s eyes, so to speak, and so reached a deeper understanding of mental illness than had hitherto been possible. In this respect he was free of bias, courageous, and succeeded in overcoming a host of prejudices. ~Carl Jung, C.G. Jung: His Myth in Our Time, Page 60

When I once remarked to Jung that his psychological insights and his attitude to the unconscious seemed to me to be in many respects the same as those of the most archaic religions for example shamanism, or the religion of the Naskapi Indians who have neither priest nor ritual but who merely follow their dreams which they believe are sent by the “immortal great man in the heart” Jung answered with a laugh: “Well, that’s nothing to be ashamed of. It is an honor!” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 13

Hegel’s weakness lay in what Jung calls “the attempt to dominate everything by the intellect” including the unconscious. In order to avoid the necessity of admitting that one is exposed to uncanny autonomous psychic influences from the unconscious, and thereby to circumvent the experience of these influences, one interprets them in an “artificial … two-dimensional conceptual world in which the reality of life is well covered up by so-called clear concepts.” ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, Page 44-45

They were perfect creatures of God, for He created only perfection, and yet they committed the first sin…. How was that possible? They could not have done it if God had not placed in them the possibility of doing it. That was clear, too, from the serpent, whom God had created before them, obviously so that it could induce Adam and Eve to sin…. Therefore it was God’s intention that they should sin. ~Marie Louise Von Franz, C.G. Jung: His Myth in Our Time, 159

Now right at first, I even thought she might be crazy, for she had no more connection with India by all external considerations that I did. But, of course, we are all similar in at least one respect—we are all human. This girl was just highly intuitive and oriented toward a “wholistic” manner of thinking or thinking always within a context of totality or wholeness, a mode of thinking which is known in and characteristic of India. ~Carl Jung, Conversations with Jung and Richard L. Evans, Page 35

Carl Jung Depth Psychology

The Life, Work and Legacy of Carl Jung

1. Great Quotations from Carl Jung Biographies

Quotations from Carl Jung Biographies

Like this:

Related

Make a one-time donation

Make a monthly donation

Make a yearly donation

Widget Archives

Blog Stats

Quotations from Carl Jung Biographies

Like this:

Related

Make a one-time donation

Make a monthly donation

Make a yearly donation

Widget Archives

Blog Stats

Discover more from Carl Jung Depth Psychology