Carl Jung: Man is also distinct from the angels because he can receive revelations, be disobedient, grow and change.

[Carl Jung on Religion]

The inner man has access to the sense organs of God.

God has a longing for man and it seems there is provision for God to be created in man’s consciousness.

Consciousness is the cradle of the birth of God in man.

A religious life presupposes a conscious connection of the inner and outer worlds and it requires a constant, meticulous attention to all circumstances to the best of our
knowledge and our conscience.

We must watch what the gods ordain for us in the outer world, but as well as waiting for developments in the outer world we must listen to the inner world; both worlds are expressions of God.

There is no general prescription for salvation. “If thou knowest what thou doest, thou art blessed.”

I must know what the Church teaches but I must then ask myself what my own law is.

When someone says, in the words of the “Our Father, ” “Thy will be done,” we must find out, if he is capable of taking both the inside and the outside, the ego and the
world, into account.

By “Thy Will” one person may mean only what his unconscious dictates, while another may disregard all his thoughts and aspirations and fatalistically accept all that happens in his outer life.

To some people we must say, “You must choose your own way; you must act.”

Others have to learn to refrain from acting.

Few take both into account, which is why Deus et homo is so important.

Imagine a person who only sees two possibilities, two dimensions.

Rest your fingertips on the table.

The person who can only see two dimensions is aware only of the fingertips.

He does not see the curve of the hand above the fingertips combining them into a whole — just as the invisible wholeness of man hovers over and combines all his possibilities.

So it is, that only the individual acts of the person are seen, rather than the whole person with both male and female aspects.

The whole man is standing in eternity and is manifested in time as a manifold: Shiva and Shakti, that is.

The Kingdom of Heaven is a primordial condition like Paradise, but it is later in time and cannot be reached by regressing, only be going forward.

We do not know whether our present order is final.

At another level a new creative solution may be required.

Instead of saying, “God is beyond good and evil,” we can say, “Life is both good and evil.”

God is understood here as all that is beyond our capacity to grasp, beyond all our imagining.

We see things only in contrast: fullness and emptiness, light and shadow.

So in China God was represented by a jade disc with a hole in the centre; the disc rests in a container like the Host in the monstrance.

The hole in the disc is a way of representing God as the unnameable and the unknown.

The Lord’s words, “Blessed are they who know what they do,” seem in direct contradiction to the other words of Christ, “Forgive them for they know not what they do.”

But life feeds on opposites.

When a little old woman carries wood to the pyre to burn a saint who is thought to be a heretic we might say, “Forgive her, O sancta simpicitas.”

We might also say that only he is blessed who knows what-he is doing.

A priori contradictions will always appear in life.

The words of the Bible and the sayings of Christ are paradox.

We too must be paradox, for only then do we live our lives, only then do we reach completeness and integration of our personalities.

To be whole is to be full of contradictions.

The unity never becomes apparent because the opposites within us operate and mingle in various ways and it is their interaction that makes the whole man.

The complete human being, the hermaphrodite, is never visible.

He is indescribable, always a mystical experience.

That which shows itself is always paradoxical so there is no uniform image of the personality.

Biographies seem so unreal because they attempt to give a consistent picture of someone’ s personality.

The visible image of man is that he is both Christ and the Devil at the same time; the image is truthful only when it is ambiguous and paradoxical.

That is why we can also say that doubt is a higher state than certainty.

He who doubts can see both possibilities.

It is pleasant for us when certainty is attained, but is must not last too long for certainty is not life.

It looks as if God was unconscious.

Anyone who knew the goal would not have taken such a roundabout way with creation.

It took a very long time for the brain to appear on the earth. The dinosaurs give the impression of having completely empty heads; then bumps appeared, then much later horns grew from the head, and much later still the brain was formed.

It seems as if there was an urge to create something.

The least differentiated animals developed the most: only that which is incomplete can perfect itself.

Only an unconscious creative power could have worked so hesitantly which is why I think the creative God was unconscious.

This assumption also accounts for the many prehistoric catastrophes.

It does not imply that creation was accidental but that it seems as if its intention was limited in scope.

The bumps and the horns were the first experiment on the head, then the brain formed inside, then warm blood, fur and feathers appeared, and only at this stage did consciousness become a possibility.

If we assume that God was unconscious how can we explain our belief that everything existed as an idea from the beginning of time ?

The unconscious has its consciousness, it reveals itself. through dreams, for otherwise we could not know anything about it.

God holds all of creation in the unconscious: Paul preached in Athens and said, “God scorned the time when men lived in unbelief, ‘in agnosia’.”

There are several passages in the New Testament that are not correctly translated for us. Metanoen was translated as “do penance” when it should actually have read “change your ways.”

“Change your ways” had moral significance for the needs of that time.

If the Creator knew everything in advance history would seem like a badly running machine, misfiring now and then.

God would be responsible for each catastrophe because it must have arisen from his mistakes.

The assumption of divine prescience or of a personal God makes nonsense of the world.

To understand the God-Creator as absolute potential is to recognize a power which is endowed with meaning in space and time and in causality.

Meaning is, indeed, only a quarter of the whole, but when all four come into coincidence, consciousness comes into being.

If God were almighty how could it have taken 400 million years to reach this point from a time when only fish existed, if creation was not an unconscious search and a groping in the dark?

How could we account for these enormous quantities of fish before new beings could come into existence?

This is my myth about God and his creation.

The four aspects, the quaternity of the Creator- God are space, time, causality and meaning.

Human consciousness is the second creator of the world.

Only through extreme differentiation and distance can consciousness come about.

A God who is a God of a people or a God of everything cannot individuate himself and so cannot really become conscious.

God seems to be unconscious: He does not seem to know men. He tries to see them as He is Himself.

Man is also distinct from the angels because he can receive revelations, be disobedient, grow and change.

God changes too and is therefore especially interested in man.

Christian dogma brought immense advances in religious comprehensions.

God the Father became the Son and His own soul, the Word that became flesh.

Each son of God must awaken this new reality in himself.

But then the conflict appears: I am high, I am also so low , and on my right and left hand hang criminals.

If I can bear this I am crucified and must carry this cross and the world as well. Christ is not the Son of the Imperator; he is an illegitimate child of Nazareth “from where no good ever came.”

I am a son of God when I do the simplest things; but how difficult it is to do what is absolutely unimportant when I feel I am so significant.

It is a beautiful message that one is a child of God but it can have a devilish effect.

Christ’s tragedy could be much more impressively portrayed in our day than as the figure of a preacher wandering through Palestine two thousand years ago, not even needing to support himself.

But how can we in our day have the idea of Christ in ourselves yet have to make a living as a bookkeeper, to meet Miss Meyer and marry her, have children and be obliged to live with them ?

Imagine an evening at “The Corner Tavern” as Mr.

So and so, a glass of beer in front of him, and in his heart the outrageous claim, “I am the son of God.”

How is the darkness to know the light if it does not partake of it?

God deigned to take on the image of man.

We are his eyes and ears, imago Dei in homine.

We must pray, “deliver us from evil,” and not only man but God as well must be redeemed.

In the film “Green Pastures” God the Father says, “I must become a man myself” (to redeem them and myself).

We can avoid the penalty of hybris by making a sacrifice .

Each of us must find in what area his sacrifice must be made.

If we can think of the worst possible sacrifice for us we are close to knowing which we must make.

A sacrifice is doing what we would force others to do.

If we hold back through fear of hybris then we fail in our task and become a homunculus .

The acceptance of the shadow is a sacrifice.

For the man who feels himself to be the God- Creator the acceptance of his compensatory feminine side is also a sacrifice.

The image of the Divine Child characterizes our relation with the Self.

In philosophy God is abstract, an idea, imageless.

But the Divine Child is the incarnation of an idea; it permits us personal access to an idea which we could not easily realize without it.

The most serious question to ask, it seems to me, is what will Christianity have to say in the future?

What is the meaning of an attachment to the cross, what are the four functions?

What does it mean to say “He gave up the ghost” or, “My God , why hast thou forsaken me?”

What does this mean for humanity?

What does it mean to say that man dies yet only the risen still live?

All these questions may become actual during the next two thousand years, in the era of Aquarius.

The more one understands wholeness and through inner experience approaches it, the more one quasi resembles God.

“The Spirit examines everything, even the depths of Divinity.”

This sentence was an editorial error (in the process of veiling the Logia) which should not have been embodied in the Bible.

We must not forget that we are only ants … but that even an ant is an imago Dei.

I do not know whether Karma creates the ego or the ego creates Karma. ~Carl Jung, Conversations with C.G. Jung – Ostrowski, Pages 38-43.

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Carl Jung: The only question is whether what I tell is my fable, my truth.

Thus it is that I have now undertaken, in my eighty-third year, to tell my personal myth, I can only make direct statements, only “tell stories.”

Whether or not the stories are “true” is not the problem.

The only question is whether what I tell is my fable, my truth.

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.

Man cannot compare himself with any other creature; he is not a monkey, not a cow, not a tree.

I am a man.

But what is it to be that?

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.

Only a mythical being has a range greater than man’s.

How then can a man form any definite opinions about himself?

We are a psychic process which we do not control, or only partly direct.

Consequently, we cannot have any final judgment about ourselves or our lives.

If we had, we would know everything but at most that is only a pretense.

At bottom we never know how it has all come about.

The story of a life begins somewhere, at some particular point we happen to remember; and even then it was already highly complex.

We do not know how life is going to turn out.

Therefore the story has no beginning, and the end can only be vaguely hinted at. ~Carl Jung, MDR, Prologue, Pages 3-4.

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"Your books are not books, Herr Professor. They are bread."

I always remember a letter I received one morning, from a woman who wanted to see me just once in her life.

The letter made a very strong impression on me, I am not quite sure why. I invited her to come and she came.

She was very poor – poor intellectually too.

I don’t believe she had ever finished primary school.

She kept house for her brother; they ran a little newsstand.

I asked her kindly if she really understood my books which she said she had read. And she replied in this extraordinary
way “Your books are not books, Herr Professor. They are bread.”

And the little traveling salesman of women’s things who stopped me in the street and looked at me with immense eyes, saying “Are you really the man who writes those books? Are you truly the one who writes about these things no one knows? ~C.G. Jung Speaking, Page 402.

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Carl Jung: But God loves human beings more than the angels.

To Olga Frobe-Kapteyn

Dear Frau Frobe, Bollingen, 20 August 1945

The opus consists of three parts: insight, endurance, and action. •

Psychology is needed only in the first part, but in the second and third parts moral strength plays the predominant role.

Your present situation is the result of pressure of circumstances which are unavoidable.

It is conflicts of duty that make endurance and action so difficult.

Your life’s work for Eranos was unavoidable and right.

Nevertheless it conflicts with maternal duties which are equally unavoidable and right.

The one must exist, and so must the other.

There can be no resolution, only patient endurance of the opposites which ultimately spring from your own nature.

You yourself are a conflict that rages in itself and against itself, in order to melt its incompatible substances, the male and the female, in the fire of suffering, and thus create that fixed and unalterable form which is the goal of life.

Everyone goes through this mill, consciously or unconsciously, voluntarily or forcibly.

We are crucified between the opposites and delivered up to the torture until the “reconciling third” takes shape.

Do not doubt the rightness of the two sides within you, and let whatever may happen, happen.

Admit that your daughter is right in saying you are a bad mother, and defend your duty as a mother towards Eranos.

But never forget that Eranos is also the right thing and was latent within you from the beginning.

The apparently unendurable conflict is proof of the rightness of your life.

A life without inner contradiction is either only half a life or else a life in the Beyond, which is destined only for angels.

But God loves human beings more than the angels.

With kindest regards,

Yours sincerely,

C.G. Jung, ~Carl Jung, Letters Vol. 1, Page 375

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Some Carl Jung Quotations [x]

Whether he understands them or not, man must remain conscious of the world of the archetypes, because in it he is still a part of nature and is connected to his own roots. ~Carl Jung, Symbols of Transformation, Page 23.

Our moral freedom reaches as far as our consciousness, and thus our liberation from compulsion and captivity. ~Carl Jung, Letters Vol. II, Pages 546-547

Your aggressive critique has got me in the rear. That’s all. Don’t worry! I think of you [Victor White] in everlasting friendship. ~Carl Jung, Letters Vol. II, Pages 544-546

The main difficulty here is that the eternal ideas have been dragged down from their “supracelestial place” into the biological sphere, and this is somewhat confusing for the trained philosopher and may even come to him as a shock. ~Carl Jung, Letters Vol. II, Pages 559-560

The Platonic “Idea” is in this case no longer intellectual but a psychic, instinctual pattern. Instinctual patterns can be found in human beings too. ~Carl Jung, Letters Vol. II, Pages 559-560

When one considers that for over 50 years there has been a definite conception of the unconscious which is supported by empirically demonstrable facts, it is little short of amazing that philosophers still haven’t found the time to do anything but pooh-pooh it. ~Carl Jung, Letters Vol. II, Pages 559-560

I was often sorry to be a petra scandali. It is my fate however, not my choice, and I had to fulfill this unbecoming role. Things had to be moved in the great crisis of our time. ~Carl Jung, Letters Vol. II, Pages 554-555

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

Under these circumstances I do make the claim of being “scientific” because I do exactly what you describe as the “scientific method.” I observe, I classify, I establish relations and sequences between the observed data, and I even show the possibility of prediction. ~Carl Jung, Letters Vol. II, Page 567

If I speak of the collective unconscious I don’t assume it as a principle,
I only give a name to the totality of observable facts, i.e., archetypes. ~Carl Jung, Letters Vol. II, Page 567

But in these days we live by our brains alone and ignore the very definite laws of our body and the instinctive world. ~Carl Jung, Letters Vol. II, Page 567

We damage ourselves severely when we offend against these, and this is what our patient has done in her efforts to live rationally. ~Carl Jung, ETH Lecture, 7 June 1935.

I don’t see where you get the impression that I might be discouraged in this respect, since I was the first to emphasize the enormous role religion plays particularly 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, Letters Vol. II, Page 566

The question ought to be formulated: what is physical, biological, psychological, legal, and philosophical evidence? By which principle could one show that physical evidence is superior to any other evidence? ~Carl Jung, Letters Vol. II, Pages 565-566

Moreover there are not a few introverts who are so painfully aware of the shortcomings of their attitude that they have learned to imitate
the extraverts and behave accordingly, and vice versa there are extraverts who like to give themselves the air of the introvert because
they think they are then more interesting. ~Carl Jung, Letters Vol. II, Pages 564-565

Although I have never made a statistique of this kind I have always
been impressed by the fact that pipe-smokers are usually introverted. ~Carl Jung, Letters Vol. II, Pages 564-565

The typical extravert is too much of a busybody to bother and fuss with the pipe which demands infinitely more nursing than a cigarette
that can be lighted or thrown away in a second. ~Carl Jung, Letters Vol. II, Pages, 564-565

That does not prevent me from having found heavy cigarette-smokers among my introverts and not a few pipe-smokers among the extraverts,
but normally with empty pipes. ~Carl Jung, Letters Vol. II, Pages 564-565

I cannot omit to remark that the diagnosis is not rarely hampered by the fact that it is chiefly extraverts who resent being called extraverts, as if it were a derogatory designation. ~Carl Jung, Letters Vol. II, Pages 564-565

Your question as to who invented the legends of the stars naturally cannot be answered. All sources are lacking. But from time immemorial, that is to say from the time of the ancient Egyptians and Babylonians, the stars and constellations have had their names. ~Carl Jung, Letters Vol. II, Page 563.

From what we know of genuine primitives today, the stars play an astonishingly small role in their lives, a fact which may justify the assumption that the projection of the constellations and their interpretation coincided with the beginnings of a reflecting consciousness, i.e., with the first steps in civilization. ~Carl Jung, Letters Vol. II, Page 563.

We must bear in mind that we do not make projections, rather they happen to us. ~Carl Jung, Letters Vol. II, Page 563.

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Carl Jung: Only then was the sun mungu, God.

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.

Only then was the sun mungu, God.

The first delicate golden crescent of the new moon in the purple of the western sky was also God.

But only at that time; otherwise not.

Evidently, the meaning of the Elgonyi ceremony was that an offering was being made to the sun divinity at the moment of its rising.

If the gift was spittle, it was the substance which in the view of primitives contains the personal mana, the power of healing, magic, and life.
If it was breath, then it was roho Arabic, ruch, Hebrew, ruach, Greek, pneuma wind and spirit.

The act was therefore saying: I offer to God my living soul.

It was a wordless, acted-out prayer which might equally well be rendered: “Lord, into thy hands I commend my spirit.”

Besides adhista the Elgonyi we were further informed also venerate ayik, the spirit who dwells in the earth and is a sheitan (devil).

He is the creator of fear, a cold wind who lies in wait for the nocturnal traveler.

The old man whistled a kind of Loki motif to convey vividly how the ayik creeps through the tall, mysterious grass of the bush.~Carl Jung, MDR, Page 267.

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Carl Jung Introduction to "The Problem of the Nervous Child."

“The Problem of the Nervous Child” by Elida Evans with Foreword by Carl Jung.…/…/ref=sr_1_fkmr0_2…

Introduction by Dr. C.G. Jung
I have read the manuscript of Mrs. Evans book, The Problem of the Nervous Child, with great pleasure and interest.

Mrs. Evans’ knowledge of her subject matter is based on the solid foundation of practical experience, an experience gained in the difficult and toilsome treatment and education of nervous children.

Whoever has had to deal with nervous children knows what an amount of patience, as well as skill, is needed to guide a child out of a wrong pathological attitude into a normal life.

This book, as the reader can see on almost every page, is the fruit of an extended work in the field of neuroses and abnormal characters.

Despite the fact that there are numbers of books on education, there are very few that occupy themselves with a child’s most intimate problems in such a careful and painstaking way.

It is self-evident that this contribution will be of great value to anyone interested in educational questions.

But the physician should be particularly indebted to the author, as her book will be a valuable co-operation in the fight against the widespread evil of neuroses in adults.

More and more the neurologist of today realizes the fact that the origin of the nervousness of his patients is very rarely of recent date, but that it traces back to the early impressions and developments in childhood.

There lies the source of many later nervous diseases.

Most of the neuroses originate from a wrong psychological attitude which hinders the adjustment to the emdronment or to the individual’s own requirements.

This wrong psychological position which is at the bottom of almost every neurosis has, as a rule, been built up during the course of years and very often began in early childhood as a consequence of incompatible familiar influences.

Knowing this, Mrs. Evans lays much stress on the parent’s mental attitude and its importance for the child’s psychology.
One easily overlooks the enormous power of imitation in children.

Parents too easily content themselves with the belief that a thing hidden from the child cannot influence it.

They forget that the infantile imitation is less concerned with the action than with the parent’s state of mind from which the action emanates.
I have frequently observed children who were particularly influenced by certain unconscious tendencies of the parents and, in such cases, I have often advised the treatment of the mother rather than of the child.

Through the enlightenment of the parents, their wrong influences can at least be avoided, and thus much can be done for the prevention of later neuroses in the children.
The author particularly insists upon the importance of watching the manifestations of the sexual instinct in childhood.

Any one concerned with the education of abnormal children will confirm the existence and the frequency of sexual symptoms in these children.

Despite the fact that sexual activity does not belong to the infantile age, it frequently manifests itself in a symptomatic way, viz. as a symptom of abnormal development.

An abnormal development does not provide sufficient opportunity for the normal display of the child’s energies.

Thus, the normal outlet being blocked, the energy accumulates itself and forcibly seeks an abnormal outlet in premature and perverted sexual interests and activities.

Infantile sexuality is the most frequent symptom of a morbid psychological attitude.

According to my view, it is wrong to consider sexual phenomena in early childhood as the expression of an organic disposition; most of the cases are due to an environment not fitting the child’s psychological nature.

The attitude of the child toward life is certainly determined by the inherited disposition, but only to a certain extent; on the other side it is the result of the immediate parental influences and of the educational measures.

While the inherited disposition cannot be changed, these latter influences can be improved by suitable methods, and thus the original unfavourable disposition can be overcome.

Mrs. Evans book shows the way, and how to treat even the most intricate cases.

Kushnacht, near Zurich, October, 1919. ~Carl Jung, Foreword to “The Problem of the Nervous Child” by Elida Evans, Page v-viii