Philosophers From Switzerland

"No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps. A nation has no honour, it has no word to keep. ... Hitler is himself the nation. That incidentally is why Hitler always has to talk so loud, even in private conversation — because he is speaking with 78 million voices."

"There is no question but that Hitler belongs in the category of the truly mystic medicine man. As somebody commented about him at the last Nürnberg party congress, since the time of Mohammed nothing like it has been seen in this world. His body does not suggest strength. The outstanding characteristic of his physiognomy is its dreamy look. I was especially struck by that when I saw pictures taken of him in the Czechoslovakian crisis; there was in his eyes the look of a seer. This markedly mystic characteristic of Hitler's is what makes him do things which seem to us illogical, inexplicable, and unreasonable. ... So you see, Hitler is a medicine man, a spiritual vessel, a demi-deity or, even better, a myth."

"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."

"Emotion is the chief source of all becoming-conscious. There can be no transforming of darkness into light and of apathy into movement without emotion."

"For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i.e., the anima projected on to the world."

"The dream is the small hidden door in the deepest and most intimate sanctum of the soul, which opens to that primeval cosmic night that was soul long before there was conscious ego and will be soul far beyond what a conscious ego could ever reach."

""Education to personality" has become a pedagogical ideal that turns its back upon the standardized—the collective and normal—human being. It thus fittingly recognizes the historical fact that the great, liberating deeds of world history have come from leading personalities and never from the inert mass that is secondary at all times and needs a demagogue if it is to move at all. The paean of the Italian nation is addressed to the personality of the Duce, and dirges of other nations lament the absence of great leaders."

"Here and there it happened in my practice that a patient grew beyond himself because of unknown potentialities, and this became an experience of prime importance to me. I had learned in the meanwhile that the greatest and most important problems of life are all in a certain sense insoluble. They must be so because they express the necessary polarity inherent in every self-regulating system. They can never be solved, but only outgrown."

"The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions."

"This whole creation is essentially subjective, and the dream is the theater where the dreamer is at once scene, actor, prompter, stage manager, author, audience, and critic."

"Whereas logic and objectivity are usually the predominant features of a man's outer attitude, or are at least regarded as ideals, in the case of a woman it is feeling. But in the soul it is the other way round: inwardly it is the man who feels, and the woman who reflects. Hence a man's greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a woman. However much a victim of social circumstances a woman may be, as a prostitute for instance, a man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices."

"Since [in the Middle Ages] the psychic relation to woman was expressed in the collective worship of Mary, the image of woman lost a value to which human beings had a natural right. This value could find its natural expression only through individual choice, and it sank into the unconscious when the individual form of expression was replaced by a collective one. In the unconscious the image of woman received an energy charge that activated the archaic and infantile dominants. And since all unconscious contents, when activated by dissociated libido, are projected upon the external object, the devaluation of the real woman was compensated by daemonic features. She no longer appeared as an object of love, but as a persecutor or witch. The consequence of increasing Mariolatry was the witch hunt,.that indelible blot on the later Middle Ages."

"Your vision will become clear only when you can look into your own heart. Without, everything seems discordant; only within does it coalesce into unity. Who looks outside dreams; who looks inside awakes."

"Since the Devil is the adversary of Christ he should occupy a position equivalent to his and be the Son of God as well. Satan would be the first Son of God and Christ the second."

"Man needs difficulties; they are necessary for health."

"The little world of childhood with its familiar surroundings is a model of the greater world. The more intensively the family has stamped its character upon the child, the more it will tend to feel and see its earlier miniature world again in the bigger world of adult life. Naturally this is not a conscious, intellectual process."

"The European invasion of the East was a deed of violence on a great scale, and it has left us the duty — noblesse oblige — of understanding the mind of the East. This is perhaps more necessary than we realize at present."

"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."