C.G. Jung: “About the Animus”
Because when you follow your intellectual development, you will soon come to a place where fate will show you that you can’t get by with intellect alone, that you need feeling. You cannot go on within that development and not get into a collision with your feeling values. ~Carl Jung, The Last Lectures of C.G. Jung, Page 27
Now it is true that when a woman has a superior thinking function, she has probably developed her thinking through the critique of her own animus. That would be necessary, for no thinking can be developed under the influence of an animus, because the animus is the opposite of thinking. ~Carl Jung, The Last Lectures of C.G. Jung, Page 27
The animus is not the mind: it is the very opposite of real intellect. But, you see, if on the other hand her superior thinking is a superior animus, then her real intellect is inferior. ~Carl Jung, The Last Lectures of C.G. Jung, Page 28
Now such an animus, such a sort of quasi-intellect, is most prohibitive where the development of feeling is concerned because it kills the feeling completely, not only the feeling of her public, but also her own feeling. ~Carl Jung, The Last Lectures of C.G. Jung, Page 28
That woman I spoke of only gets rid of her animus when she begins to think.
When she condescends enough to come down to the fact that she has never thought and she does not know what thinking is; then she begins, and that is the redemption of the animus. ~Carl Jung, The Last Lectures of C.G. Jung, Page 29
And of course, there are men who cater to it, men whose whole intellect consists of words. They use words as a sort of magical means to twist the mind of women. ~Carl Jung, The Last Lectures of C.G. Jung, Page 30
Now of course, what I have said here about these misadventures in a woman’s development is equally valid for men. There you see the same twisting of the feeling life of a man through the viciousness of the sloth or the lies of the mother. ~Carl Jung, The Last Lectures of C.G. Jung, Page 30
I can well remember the time when I was revising the types. I first thought only of thinking and feeling types. Then—by chance, I should say—I discovered that sensation must play a role. ~Carl Jung, The Last Lectures of C.G. Jung, Page 31
Now I have to say, we have two functions: we have extraverts and introverts. Feeling is extravert and thinking is introvert. That’s absolutely pat, you know. And then along comes that little hell of sensation [laughter] and overthrows my whole applecart. Naturally I hate it; I would have hated it more if a young person had told me. ~Carl Jung, The Last Lectures of C.G. Jung, Page 31
That was my first defeat. There the great shadow began because I admitted the existence of intuition. Which is really an obscenity because it cannot be. It shouldn’t be. Somebody who does not observe observes better than a trained observer. Which is a fact. ~Carl Jung, The Last Lectures of C.G. Jung, Page 33
In contrast to these repressions, there are things that are definitely not repressed because they are utterly unconscious. They begin to germinate in the unconscious; they reach a certain level in the unconscious and suddenly they pop up and there it is. They have never been repressed because one never knew them. ~Carl Jung, The Last Lectures of C.G. Jung, Page 34
So, the hypothesis that repression works by itself, as it were, that the contents are unknown, the repression, the fact is unknown—is an assumption on your part that there is such a thing. In fact, you know nothing. You know neither the repressor nor the repressed, so we must dismiss that possibility. ~Carl Jung, The Last Lectures of C.G. Jung, Page 35
On the other hand, there is the question whether a main symbol that shapes your life is necessarily unconscious. That is not the case, not at all: it is not necessarily unconscious. It can be highly conscious. ~Carl Jung, The Last Lectures of C.G. Jung, Page 35
Now the idea of synchronicity has nothing to do with projection, with psychological projection; those two concepts are incommensurable. ~Carl Jung, The Last Lectures of C.G. Jung, Page 35
The Individuation Process of So-called “Simple” People The individuation process is something every being can do. If you plant an acorn in the ground, an oak tree will grow, and if a tiger has a cub, it will become a tiger and not a head of lettuce. The individuation process is a natural process that takes place everywhere, and if you want to study it in its natural simplicity, just go to the primitives, and there you will see the individuation process in all its splendor. ~Carl Jung, The Last Lectures of C.G. Jung, Page 36
I have brought a book along for you, a new book about the Naskapi Indians in Labrador. They believe that everyone has the Great Man within them. ~Carl Jung, The Last Lectures of C.G. Jung, Page 36
There, it is the Chên-yên, the complete man, the whole man, the perfect man, the ultimate man, i.e., what the alchemists called the homo quadratus, the square man, the real man. And, incidentally, they write: “The great man reveals itself in dreams; every individual has one and in consequence has dreams.” ~Carl Jung, The Last Lectures of C.G. Jung, Page 36
Those who respond to their dreams by paying them serious attention, by thinking about them and by trying to interpret their meaning in secret and testing out their truth, can cultivate deeper communication with the Great Man. ~Carl Jung, The Last Lectures of C.G. Jung, Page 36
These primitives say quite clearly that the Great Man—the square man, homo quadratus—is in everybody, and it is from him that dreams come. They do not say that dreams come from the ego, but from him. ~Carl Jung, The Last Lectures of C.G. Jung, Page 36
But this is a higher state, a universal concept of everybody having the Great Man within, and clearly, this is the Chên-yên of Chinese philosophy, which is an ancient Mongolian connection from the migration of peoples from the Indus Valley. There you can see that it is the Great Man who bestows dreams, which is why you must listen to your dreams. ~Carl Jung, The Last Lectures of C.G. Jung, Page 37
And the dreams are a deo missa—they are dreams that come from the gods and are consequently the real signposts of life. They are revelations. In this respect, then, the understanding of these very primitive Indians is far superior to our own. ~Carl Jung, The Last Lectures of C.G. Jung, Page 37
Only the ridiculous consciousness of the white man can misinterpret this by thinking that he—that it is he, he is the one who makes his own dreams, he has the ability, he can fabricate dreams for himself; he is the one who puts stems on all the cherries, and without him, they would have none. ~Carl Jung, The Last Lectures of C.G. Jung, Page 37
All these symbols serve the purpose of individuation, namely, with the Great Man—to get in touch with the Great Man, and to realize his life. This is the meaning of the imitatio Christi; it is the meaning behind the Mysteries of an Osiris, for example. It was certainly also the meaning behind the Mysteries of Mithras, who was the god of soldiers, and who expressed the essence of the hero, which is why he was a toreador. ~Carl Jung, The Last Lectures of C.G. Jung, Page 37–38
Well, I should answer this in English—the puer aeternus is a type of behavior. It is an instinctive way of behaving, or a way of getting away with life—[Laughter]. ~Carl Jung, The Last Lectures of C.G. Jung, Page 38
Now the puella aeterna is a definite figure, the eternal girl who can never die and who flourishes until 80. As a rule – not in special cases, but as a rule – the puella aeterna appears very late in analysis – of course, providing that the lady in question is fairly reputable. ~Carl Jung, The Last Lectures of C.G. Jung, Page 38
People think that by piling up that symbolism, I want to prove my theory. That is an awful mistake: I have amassed all of this information to give the analyst a chance to know about symbolism so that he can interpret the dreams. He must be able to interpret dreams because only dreams can answer properly—nobody else. ~Carl Jung, The Last Lectures of C.G. Jung, Page 40
That is just the problem: we can never answer what is to be done with this damned chthonic nature of man. The only answer is the unconscious. And then, of course, we say, “Ha, the unconscious! What should it know? What should come from there?” As if we knew. As if we knew nature. As if we knew anything about the psyche. This is damned hybris: we know nothing! ~Carl Jung, The Last Lectures of C.G. Jung, Page 40
But, you see, the two-million-year Old Man, he may know something. I think that is not an exaggeration. Perhaps he has some millions, more or less, but there is a thing like nature; there is a thing like an instinctual man. ~Carl Jung, The Last Lectures of C.G. Jung, Page 40
Yes, I have no difficulties to talk to primitives.I can make myself understood by them very well, very easily. When I talk of the Great Man, or anything equivalent, they understand. They know that they are up against powers. ~Carl Jung, The Last Lectures of C.G. Jung, Page 40
But we who live in the cities think there are no powers—well, the police, yes, or the communists or Russia, or something like that. Otherwise, we are always on top. Look at this poor chap, this man. He has foresight; it is to his great merit to have written this book. But he thinks the Great Man must be him. In short, an absolute contradiction to what the Indians tell him. ~Carl Jung, The Last Lectures of C.G. Jung, Page 40–41
There is the Great Man in us and that is what we call the unconscious. It is something that reacts because we have dreams under such conditions. Then it’s up to the analyst to look at such a dream and help the patient to understand that dream. ~Carl Jung, The Last Lectures of C.G. Jung, Page 41
You must know that the process of individuation, namely that urge to become what one is, is invincibly strong. You can always count on it, and you can be sure that even if you are not interested in your own fate, the unconscious is. That is difficult. ~Carl Jung, The Last Lectures of C.G. Jung, Page 41
With the hybris of the intellect you get nowhere at all. So, you’ve got to accept what the unconscious produces, and it is up to you to understand its language. It is the language of nature. It is not your language. It is the logic of nature, the intelligence of nature, and the morality of nature. ~Carl Jung, The Last Lectures of C.G. Jung, Page 42
Man is the one who has reflection. That is his task, and if he fulfils that task, then he can live, and he can live properly, and he is not sterilized. But when he puts himself above it, he is sterilized, stupid. ~Carl Jung, The Last Lectures of C.G. Jung, Page 42
Now I always held that the analyst is a human being, you know, belonging to the species homo sapiens. And so, I think a patient who thinks that his analyst is a transcendent monster and not a human thing is just a fool. ~Carl Jung, The Last Lectures of C.G. Jung, Page 42
Can any analyst with good sense assume that when he thinks something evil about his patient, or when the patient disgusts him, that the patient does not feel it? Of course the patient smells it, and vice versa. The thing you are is far stronger than your feeble words. ~Carl Jung, The Last Lectures of C.G. Jung, Page 43
The analyst has certain unsolved problems because he is alive. He goes on living and so he must have unsolved problems, otherwise he would be dead. ~Carl Jung, The Last Lectures of C.G. Jung, Page 44
So, the analyst is duty bound to know about his own complexes. He shouldn’t be afraid of them, and he should be able to admit that this is his prejudice when the patient gets to it. ~Carl Jung, The Last Lectures of C.G. Jung, Page 44
I do not hesitate to tell my patient, to inform my patient, that I dream of him. Because when I dream of him, he is problematic. ~Carl Jung, The Last Lectures of C.G. Jung, Page 44
So, you see, each step forward that the patient makes can be a step forward for the analyst, too. That is human intercourse; you cannot be with somebody without being completely permeated by that other person. ~Carl Jung, The Last Lectures of C.G. Jung, Page 45
Now one of the greatest hindrances to having a clear understanding is the projection of the shaman, of the psychopompos, of the medicine man, the spiritual doctor, of the great spirit, I don’t know what, the saviour. ~Carl Jung, The Last Lectures of C.G. Jung, Page 46
So, if you are wise, you must teach your patient about the double possibility man has, namely, to be entirely personal, which is in no way different from an animal; or that he assumes that there is something more than human personality, namely the Great Man, or something of the sort, which is the prerogative of man. ~Carl Jung, The Last Lectures of C.G. Jung, Page 47
You know, Freud said something quite similar at the end of his life, namely that his psychoanalysis was much less suited to physicians than to other people. ~Carl Jung, The Last Lectures of C.G. Jung, Page 45
If you want to do psychology, I recommend taking note of something the philosopher Multatuli said—well, his pseudonym is Multatuli. He once said: “Nothing is completely true, and even that is not completely true.” You need to get that through your head! ~Carl Jung, The Last Lectures of C.G. Jung, Page 49
And the final call on difficult issues does not reside in the head or in the heart, but somewhere in that psychological no man’s land where you don’t know where it’s coming from. In those instances, it may be an act of fate or an act of grace, or it may be a helpful kind of malice that comes to the rescue. ~Carl Jung, The Last Lectures of C.G. Jung, Page 49
On the other hand, you can help the patient with their active imaginations: You should put yourself inside these fantasies and not stand by like a chump, but take part in them. ~Carl Jung, The Last Lectures of C.G. Jung, Page 51
You may find yourself in a situation where, for humane reasons, you have to say something, perhaps even something very cutting. Not because of theoretical considerations, mind you, which don’t count, but because of the human situation. ~Carl Jung, The Last Lectures of C.G. Jung, Page 51
So, on the principle of the concept of guilt: If you consult, for example, criminal law about what is understood by guilt—you can also consult the Catholic practice of confession—you will hear that there is no guilt where there is no ego, i.e., where no one was present, where people are simply unconscious of having done something evil, or the like. ~Carl Jung, The Last Lectures of C.G. Jung, Page 53
This is not the case in nature; there all guilt on earth is avenged. One is treated mercilessly by nature, as if one really were guilty. ~Carl Jung, The Last Lectures of C.G. Jung, Page 52
Nature doesn’t ask if you know; it just does it, and you are the fool. Whereas human law, or even the moral law of the Church, asks whether one is conscious of guilt. ~Carl Jung, The Last Lectures of C.G. Jung, Page 52
So that’s roughly how you can put this point of view to use. But nature shows no mercy: it punishes those who are unconscious just as much, and perhaps even more, than those who know. ~Carl Jung, The Last Lectures of C.G. Jung, Page 53
So, guilt is—if we speak of it in human terms—a consciousness; it’s a conscious guilt, which doesn’t exist, of course, where there is no ego. But even where there is no ego, there can still be guilt. The Indians express this by saying that one is subject to karma. ~Carl Jung, The Last Lectures of C.G. Jung, Page 53
I mean, nature does not judge like a judge; it simply implements consequences, and we can only blame ourselves for that and realize that we are the stupid ones—the foolish, stupid, and unconscious worms that humans are, you see? ~Carl Jung, The Last Lectures of C.G. Jung, Page 53
Today, we can understand why the Gnostics were so extremely troublesome for the Church: they were discussing the very problems that the Church had failed to answer. ~Carl Jung, The Last Lectures of C.G. Jung, Page 54
And that is how our whole life is: in the eyes of nature, we are to blame, for we have not yet reached that level of awareness we need to reach, for which humankind has actually been created. ~Carl Jung, The Last Lectures of C.G. Jung, Page 54
We are not gods; we are simply still too unconscious. We are only at the beginning of any real consciousness. ~Carl Jung, The Last Lectures of C.G. Jung, Page 54
You see, certain people need, for instance, a physiological illness in order to be able to understand something of psychology. Only when they are ill or in pain are they apt to understand some psychological connection or [something] of psychological significance. ~Carl Jung, The Last Lectures of C.G. Jung, Page 56
So, you see, one can have a perfectly splendid mental or spiritual state, despite the body. Indeed, the one who is wounded can heal the wound, and the one who is handicapped by his body can develop arts and crafts or ideas which other people cannot do. ~Carl Jung, The Last Lectures of C.G. Jung, Page 57
The same thing can be done with the body: there are plenty of people […] who neglect their body, and that is naturally based upon a certain resistance to the body, or even a philosophic or religious bias concerning the body, and then I interfere. ~Carl Jung, The Last Lectures of C.G. Jung, Page 57
For example, how can we assume that a living god needs a church? If he cannot manifest without a church, that thing is very suspect. Such a god would mean damn little to me. ~Carl Jung, The Last Lectures of C.G. Jung, Page 58
You see, it is not a question of finding a vessel: we are the vessel; we are the instrument, and if we don’t function as such, then we have no spirit. Because the experience of a man with spirit is that he is made to function. That makes him tick. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
That means he needs consciousness. he cannot function, so he needs a ritual. You see, if the spirit wants a ritual, you will do it; if it does not want a ritual, no ritual on earth can replace the spirit. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
There is no substitute for the spirit, and somebody who seeks a ritual, well, that’s simply a declaration that he cannot be, and he cannot function without being contained. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
The traditional ritual helps us to remain in contact with the self as we understand it. It helps you to remain in contact with an idea, a symbolic idea, that we declare to have been an idea of the self. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
But in as much as we have the idea that Christ really means the self, that very same ritual becomes the worst temptation to lose your relation to the self. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
For instance, if you are a bit sensitive and you go to a beautiful mass, you go into that beautiful ritual, and you forget yourself; you’re dissolved into that beautiful form, but it doesn’t help you to keep any relation to yourself. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
So, you see, a man who is all alone by himself and has no church, no holy water, and no communion would be quite lost. Such a person has no relation to the self. ~Carl Jung, The Last Lectures of C.G. Jung, Page 59
It’s a smaller self perhaps, and the smaller it is, the more acute is its light, the more concentrated its light. Page 61–62
The image in question—the self—is so difficult to realize because it is so vague; it can best be compared to a twilight, even though at times it may seem to us the most concentrated of lights. ~Carl Jung, The Last Lectures of C.G. Jung, 62
Whatever wants to become realized in you creates, for example, an inflation, an overestimation of yourself, or an underestimation of yourself. It disturbs. This is why we are so afraid of individuation. ~Carl Jung, The Last Lectures of C.G. Jung, Page 62
People are afraid of themselves, and that is why they don’t want to know anything about the unconscious. They are afraid that something will come that they can’t control, or not very well, or that they will have the greatest difficulty even forming an idea of what it is. ~Carl Jung, The Last Lectures of C.G. Jung, Page 62
Asian cultures, however, have been able to grasp this; they have grasped that the gods have a benevolent and a malevolent appearance. ~Carl Jung, The Last Lectures of C.G. Jung, Page 63
The self is, in fact, like some Japanese woodblock prints I saw: hell is at the bottom with Kuan-Yin going about as a terrible ghost, looking devilish. She moves around as a devil and feeds the evil spirits, as it were. And from her head a thin thread reaches far up into the sky, and there is tiny little Kuan-Yin seated on her throne in the silver moonlight, as a faint memory, when in fact, right now, she is the evil demon. ~Carl Jung, The Last Lectures of C.G. Jung, Page 62
This image of the self that we have within us is always symbolized—not by us, but historically speaking—as a god. It is, after all, an image of God, and an image of the soul. ~Carl Jung, The Last Lectures of C.G. Jung, Page 64
God is a circle whose center is everywhere, and whose circumference is nowhere. This image also holds true of the soul. The soul was imagined as a round sphere or as a circle—and these are the symbols that we also encounter within our psychology. Now this indicates that the self, the image of the self, the concept of the self that we have formed, is an analogy, an analogia dei. It’s an image of God; we can’t get around that. ~Carl Jung, The Last Lectures of C.G. Jung, Page 64
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