Alchemists

"We Shall Naturally look round in vain the macrophysical world for acausal events, for the simple reason that we cannot imagine events that are connected non-causally and are capable of a non-causal explanation. But that does not mean that such events do not exist... The so-called "scientific view of the world" based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped statistically."

"We are living in what the Greeks called the right time for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science."

"Reason alone does not suffice."

"The seat of faith, however, is not consciousness but spontaneous religious experience, which brings the individual's faith into immediate relation with God. Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?"

"You can take away a man's gods, but only to give him others in return."

"Jung fiercely resented the implication that he was a hypocritical, self-seeking Judas, a 'rat'. Yet there was just enough truth in it to strike home. He was undoubtedly a man who liked his own way, no matter what the cost to others."

"For Jung, the 'psychic world' (i.e. the world of the mind) was an independent reality, and it was possible to travel there and make the acquaintance of its inhabitants."

"Much later I read Jung, and when I went to Ireland I heard about an analyst who believed that what you are dominated by in your childhood is whatever your parents really love. I believe that now. I believe that I was dominated by what my father and my mother loved; it came through to me as deep sexuality centered in that forbidden aunt who was the figure of passion and sex in my early life, and through the opera singers and composers of the music that meant so much to them, and through the popular music of that time and the happiness of the young people who sat on the stoops and sang, and through the sadness my parents felt at that custom going out of the city."

"There are also root dreams shared by the race as a whole. Most of these are not as symbolic as Jung thought them to be but are literal interpretations of the abilities used by the inner self. For that matter, as you know, flying dreams need not be symbolic of anything."

"When Carl Jung classified the "rational" functions of the mind he divided them into thinking and feeling. We often consider feeling to be loose and nebulous, but for Jung it was one of the mind's strictly rational functions. Feeling, for Jung, is what assesses the inherent value of things. Feeling looks at the world globally rather than analytically. If thought is not balanced by feeling, then it can become obsessive and one-tracked, giving no attention to the overall meaning of what one is doing. Conversely, if feeling is not tempered by thought, then we are in danger of rushing into events with great enthusiasm and conviction without making proper plans or understanding possible pitfalls."

"Whereas Freud was for the most part concerned with the morbid effects of unconscious repression, Jung was more interested in the manifestations of unconscious expression, first in the dream and eventually in all the more orderly products of religion and art and morals."

"my father was a Freudian analyst, as well as an anthropologist. He became a lay analyst. Freud said that dreaming is extremely important, and I probably absorbed that. Then I read Jung, and Jung has rather specific theories about dreams. Some of them made sense to me; some of them didn't."

"It is... Jung's finding that men who try to live without contact with the unconscious and its symbolic and mythological meaning often fall sick both psychologically and physically. ...Until Jung could help them find contact with their unconscious roots, from which the rational materialism of today had cut them off, they could not get well. ...the real business of religion, as Jung maintained, is to keep men in touch with this level of reality, and this is done largely through the use of myths."

"According to Jung dreams have many functions for the individual. They first of all compensate for the one-sided conscious attitude of the individual... these experiences tend to balance a person's conscious, outer life. They also reveal those things of which the individual wishes to remain unaware, confronting him with desires he has not faced up to. But dreams do more than this: they give intimations of meaning and reality which the individual has not yet touched, and they can even give directions for achieving this meaning and reality."

"I have thought about the animus and the anima, Jung's terms, as I work."

"If you read Jung’s works you will see him constantly contradict himself because he is developing as he goes along."

"Jung drew a circle and divided it into four parts, and said a man is three-quarters masculine and one quarter feminine. A woman is three-quarters feminine and one quarter masculine. And that’s a good start. The problem is that he says this is the way it should be, and that’s not the way it is. It is too rigid a form. Some men I have met are three-quarters feminine and one-quarter masculine, and the one-quarter masculine they are — jump back — very strong, fuerte, strong! But they have tremendous feminine development because it is who they are. It is from the souls, not an overlay from cultural family. Gloria Steinem is a great example of a woman who has far more masculine development then she has feminine development. Although now her feminine development appears as though it is coming now. She is 55 -60 years old and now it is coming. So whatever we have, as you know, the role in life is to develop it to its fullness. But also the challenges is to develop its balance, which is also its opposite."

"Vocatus atque non vocatus, Deus aderit."

"I must also have a dark side if I am to be whole."

"The deep critical thinker has become the misfit of the world. This is not a coincidence. To maintain order and control you must isolate the intellectual, the sage, the philosopher, the savant before their ideas awaken people."

"My soul, my soul, where are you? Do you hear me? I speak, I call you—are you there? I have returned, here I am again. I have shaken the dust of all the lands from my feet, and I have come to you again, I am with you. After long years of long wandering, I have come to you anew. Shall I tell you everything I have seen, experienced, and drunk in? Or do you not want to hear about all the noise of life and the world? But one thing you must know, the one thing I have learned is that one must live this life. This life is the way, the long sought-after way to the unfathomable, which we call "divine". There is no other way. All other ways are false paths."

"Be silent and listen: have you recognized your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognize your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life. … If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature. … Be glad that you can recognize it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life."

"So it is that you come to know what a real God is. … The God wants my life. He wants to go with me, sit at the table with me, work with me. Above all he wants to be ever-present."

"Every step closer to my soul excites the scornful laughter of my devils, those cowardly ear-whisperers and poison-mixers. It was easy for them to laugh, since I had to do strange things."

"Modern man may assert that he can dispense with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no mean of proving immortality), why should we bother with evidence?"

"Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation."

"We always require an outside point to stand on, in order to apply the lever of criticism. This is especially so in psychology, where by the nature of the material we are much more subjectively involved than in any other science. 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. I understand England only when I see where I, as a Swiss, do not fit in. I understand Europe, our greatest problem, only when I see where I as a European do not fit into the world. Through my acquaintance with many Americans, and my trips to and in America, I have obtained an enormous amount of insight into the European character; it has always seemed to me that there can be nothing more useful for a European than some time or another to look out at Europe from the top of a skyscraper. When I contemplated for the first time the European spectacle from the Sahara, surrounded by a civilization which has more or less the same relationship to ours as Roman antiquity has to modem times, I became aware of how completely, even in America, I was still caught up and imprisoned in the cultural consciousness of the white man. The desire then grew in me to carry the historical comparisons still farther by descending to a still lower cultural level. On my next trip to the United States I went with a group of American friends to visit the Indians of New Mexico, the city-building Pueblos..."

"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."

"For lack of empirical data I have neither knowledge nor understanding of such forms of being, which are commonly called spiritual. ...Nevertheless, we have good reason to suppose that behind this veil there exists the uncomprehended absolute object which affects and influences us—and to suppose it even, or particularly, in the case of psychic phenomena about which no verifiable statements can be made."

"As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being."

"It is only natural that I should constantly have revolved in my mind the question of the relationship of the symbolism of the unconscious to Christianity as well as to other religions. 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."

"My interests drew me in different directions. On the one hand I was powerfully attracted by science, with its truths based on facts; on the other hand I was fascinated by everything to do with comparative religion. [...] In science I missed the factor of meaning; and in religion, that of empiricism."

"Sometimes I had an overwhelming urge to speak, not about that, but only to hint that there were some curious things about me which no one knew of. I wanted to find out whether other people had undergone similar experiences. I never succeeded in discovering so much as a trace of them in others. As a result, I had the feeling that I was either outlawed or elect, accursed or blessed."

"I know every numbskull will babble on about "black man," "maneater," "chance," and "retrospective interpretation," in order to banish something terribly inconvenient that might sully the familiar picture of childhood innocence. Ah, these good, efficient, healthy-minded people, they always remind me of those optimistic tadpoles who bask in a puddle in the sun, in the shallowest of waters, crowding together and amiably wriggling their tails, totally unaware that the next morning the puddle will have dried up and left them stranded."

"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. What we see is the blossom, which passes. The rhizome remains."

"My example concerns a young woman patient who, in spite of efforts made on both sides, proved to be psychologically inaccessible. The difficulty lay in the fact that she always knew better about everything. Her excellent education had provided her with a weapon ideally suited to this purpose, namely a highly polished Cartesian rationalism with an impeccably "geometrical" idea of reality. After several fruitless attempts to sweeten her rationalism with a somewhat more human understanding, I had to confine myself to the hope that something unexpected and irrational would turn up, something that burst the intellectual retort into which she had sealed herself. Well, I was sitting opposite of her one day, with my back to the window, listening to her flow of rhetoric. She had an impressive dream the night before, in which someone had given her a golden scarab—a costly piece of jewellery. While she was still telling me this dream, I heard something behind me gently tapping on the window. I turned round and saw that it was a fairly large flying insect that was knocking against the window from outside in the obvious effort to get into the dark room. This seemed to me very strange. I opened the window and immediately and caught the insect in the air as it flew in. It was a scarabaeid beetle, or common rose-chafer, whose gold-green color most nearly resembles that of a golden scarab. I handed the beetle to my patient with the words "Here is your scarab." This broke the ice of her intellectual resistance. The treatment could now be continued with satisfactory results."

"It is sometimes difficult to avoid the impression that there is a sort of foreknowledge of the coming series of events."

"This grasping of the whole is obviously the aim of science as well, but it is a goal that necessarily lies very far off because science, whenever possible, proceeds experimentally and in all cases statistically. Experiment, however, consists in asking a definite question which excludes as far as possible anything disturbing and irrelevant. It makes conditions, imposes them on Nature, and in this way forces her to give an answer to a question devised by man. She is prevented from answering out of the fullness of her possibilities since these possibilities are restricted as far as practible. For this purpose there is created in the laboratory a situation which is artificially restricted to the question which compels Nature to give an unequivocal answer. The workings of Nature in her unrestricted wholeness are completely excluded. If we want to know what these workings are, we need a method of inquiry which imposes the fewest possible conditions, or if possible no conditions at all, and then leave Nature to answer out of her fullness."

"Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and considered by a psyche. Consciousness is a precondition of being."

"It is astounding that man, the instigator, inventor and vehicle of all these developments, the originator of all judgements and decisions and the planner of the future, must make himself such a quantité negligeable."

"Just as man as a social being, cannot in the long run exist without a tie to the community, so the individual will never find the real justification for his existence, and his own spiritual and moral autonomy, anywhere except in an extramundane principle capable of relativizing the overpowering influence of external factors."

"The bigger the crowd, the more negligible the individual."

"Any theory based on experience is necessarily statistical; that is to say, it formulates an ideal average which abolishes all exceptions at either end of the scale and replaces them by an abstract mean. This mean is quite valid though it need not necessarily occur in reality. Despite this it figures in the theory as an unassailable fundamental fact. ... If, for instance, I determine the weight of each stone in a bed of pebbles and get an average weight of 145 grams, this tells me very little about the real nature of the pebbles. Anyone who thought, on the basis of these findings, that he could pick up a pebbles of 145 grams at the first try would be in for a serious disappointment. Indeed, it might well happen that however long he searched he would not find a single pebble weighing exactly 145 grams. The statistical method shows the facts in the light of the ideal average but does not give us a picture of their empirical reality. While reflecting an indisputable aspect of reality, it can falsify the actual truth in a most misleading way."

"The assumption that the human psyche possesses layers that lie below consciousness is not likely to arouse serious opposition. But... there could just as well be layers lying above consciousness... The conscious mind can only claim a relatively central position and must put up with the fact that the unconscious psyche transcends and as it were surrounds it on all sides. Unconscious contents connect it backward with the physiological states on the one hand and archetypal data on the other. But it is extended forward by intuitions which are conditioned partly by archetypes and partly by subliminal perceptions depending on the relativity of time and space in the unconscious."

"People will do anything, no matter how absurd, in order to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen of diet, learn the literature of the whole world—all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. Thus the soul has gradually been turned into a Nazareth from which nothing good can come."

"The conscious mind allows itself to be trained like a parrot, but the unconscious does not — which is why St. Augustine thanked God for not making him responsible for his dreams."

"Every archetype is capable of endless development and differentiation. It is therefore possible for it to be more developed or less. In an outward form of religion where all the emphasis is on the outward figure (hence where we are dealing with a more or less complete projection) the archetype is identical with externalized ideas but remains unconscious as a psychic factor. When an unconscious content is replaced by a projected image to that extent, it is cut off from all participation in an influence on the conscious mind. Hence it largely forfeits its own life, because prevented from exerting the formative influence on consciousness natural to it; what is more, it remains in its original form — unchanged, for nothing changes in the unconscious."

"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 aeons."

"Aion is a child at play, gambling; a child's is the kingship. Telesphorus traverses the dark places of the world, like a star flashing from the deep, leading the way to the gates of the sun and the land of dreams."

"The erotic instinct is something questionable, and will always be so whatever a future set of laws may have to say on the matter. It belongs, on the one hand, to the original animal nature of man, which will exist as long as man has an animal body. On the other hand, it is connected with the highest forms of the spirit. But it blooms only when the spirit and instinct are in true harmony. If one or the other aspect is missing, then an injury occurs, or at least there is a one-sided lack of balance which easily slips into the pathological. Too much of the animal disfigures the civilized human being, too much culture makes a sick animal."