Carl Jung: "We are prejudiced in regard to the animal."

We are prejudiced in regard to the animal.

People don’t understand when I tell them they should become acquainted with their animals or assimilate their animals.

They think the animal is always jumping over walls and raising hell all over town.

Yet in nature the animal is a well-behaved citizen.

It is pious, it follows the path with great regularity, it does nothing extravagant.

Only man is extravagant.

So if you assimilate the character of the animal you become a peculiarly law-abiding citizen, you go very slowly; and you become very reasonable in your ways, in as much as you can afford it” ~Carl Jung, Visions I, p. 168.

Carl Jung on “Depression.” Lexicon.

Carl Jung on “Depression.” Lexicon.

Depression:

A psychological state characterized by lack of energy.

Energy not available to consciousness does not simply vanish.

It regresses and stirs up unconscious contents (fantasies, memories, wishes, etc.) that for the sake of psychological health need to be brought to light and examined.

Depression should therefore be regarded as an unconscious compensation whose content must be made conscious if it is to be fully effective.

This can only be done by consciously regressing along with the depressive tendency and integrating the memories so activated into the conscious mind-which was what the depression was aiming at in the first place.[“The Sacrifice,” CW 5, par. 625.]

Depression is not necessarily pathological.

It often foreshadows a renewal of the personality or a burst of creative activity.

There are moments in human life when a new page is turned.

New interests and tendencies appear which have hitherto received no attention, or there is a sudden change of personality (a so-called mutation of character).

During the incubation period of such a change we can often observe a loss of conscious energy: the new development has drawn off the energy it needs from consciousness.

This lowering of energy can be seen most clearly before the onset of certain psychoses and also in the empty stillness which precedes creative work. ~Carl Jung, CW 16, par. 373.

Carl Jung on “Crucifixion.” Lexicon

Carl Jung on “Crucifixion.” Lexicon

Crucifixion:

An archetypal motif associated with conflict and the problem of the opposites.

Nobody who finds himself on the road to wholeness can escape that characteristic suspension which is the meaning of crucifixion.

For he will infallibly run into things that thwart and “cross” him: first, the thing he has no wish to be (the shadow); second, the thing he is not
(the “other,” the individual reality of the “You”); and third, his psychic non-ego (the collective unconscious). ~Carl Jung, CW 16, par. 470.

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Carl Jung on “Consciousness.” Lexicon

Carl Jung on “Consciousness.” Lexicon

Consciousness:

The function or activity which maintains the relation of psychic contents to the ego; distinguished conceptually from the psyche, which encompasses both consciousness and the unconscious.

There is no consciousness without discrimination of opposites.[“Psychological Aspects of the Mother Archetype,” CW 9i, par. 178.]

There are two distinct ways in which consciousness arises.

The one is a moment of high emotional tension, comparable to the scene in Parsifal where the hero, at the very moment of greatest temptation, suddenly realizes the meaning of Amfortas’ wound.

The other is a state of contemplation, in which ideas pass before the mind like dream-images.

Suddenly there is a flash of association between two apparently disconnected and widely separated ideas, and this has the effect of releasing a latent tension.

Such a moment often works like a revelation.

In every case it seems to be the discharge of energy-tension, whether external or internal, which produces consciousness.[“Analytical Psychology and Education,” CW 17, par. 207.]

In Jung’s view of the psyche, individual consciousness is a superstructure based on, and arising out of, the unconscious.

Consciousness does not create itself-it wells up from unknown depths. In childhood it awakens gradually, and all through life it wakes each morning out of the depths of sleep from an unconscious condition.

It is like a child that is born daily out of the primordial womb of the unconscious

. . . . It is not only influenced by the unconscious but continually emerges out of it in the form of numberless spontaneous ideas and sudden flashes of thought.[“The Psychology of Eastern Meditation,” CW 11, par. 935.]

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Carl Jung on the “Coniunctio.” Lexicon

Carl Jung on the “Coniunctio.” Lexicon

Coniunctio:

Literally, “conjunction,” used in alchemy to refer to chemical combinations; psychologically, it points to the union of opposites and the birth of new possibilities.

The coniunctio is an a priori image that occupies a prominent place in the history of man’s mental development.

If we trace this idea back we find it has two sources in alchemy, one Christian, the other pagan.

The Christian source is unmistakably the doctrine of Christ and the Church, sponsus and sponsa, where Christ takes the role of Sol and the Church that of Luna.

The pagan source is on the one hand the hieros-gamos, on the other the marital union of the mystic with God.[“The Psychology of the Transference,” CW 16, par. 355.]

Other alchemical terms used by Jung with a near-equivalent psychological meaning include unio mystica (mystic or sacred marriage), coincidentia oppositorum (coincidence of opposites), complexio oppositorum (the opposites embodied in a single image) unus mundus (one world) and Philosophers’ Stone.

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Carl Jung on the “Summa.”

You sit and lean against the wall, and look at the beautiful, riddle-some totality.

The Summa lies before you like a book, and an unspeakable greed seizes you to devour it.

Consequently you lean back and stiffen and sit for a long time.

You are completely incapable of grasping it.

Here and there a light flickers, here and there a fruit falls from high trees which you can grasp, here and there your foot strikes gold.

But what is it, if you compare it with the totality, which lies spread out tangibly close to you?

You stretch out your hand, but it remains hanging in invisible webs.

You want to see it exactly as it is but something cloudy and opaque pushes itself exactly in between.

You would like to tear a piece out of it; it is smooth and impenetrable like polished steel.

So you sink back against the wall, and when you have crawled through all the glowing hot crucibles of the Hell of doubt, you sit once more and lean back, and look
at the wonder of the Summa that lies spread out before you.

Here and there a light flickers, here and there a fruit falls.

For you it is all too little.

But you begin to be satisfied with yourself, and you pay no attention to the years passing away.

What are years?

What is hurrying time to him that sits under a tree?

Your time passes like a breath of air and you wait for the next light, the next fruit. ~Carl Jung, The Red Book, Page 270.

Carl Jung on “Conflict.” Lexicon

Carl Jung on “Conflict.” Lexicon

Conflict:

A state of indecision, accompanied by inner tension.

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.[C.G. Jung Letters, vol. 1, p. 375.]

The self is made manifest in the opposites and in the conflict between them; it is a coincidentia oppositorum [coincidence of opposites]. Hence the way to the self begins with conflict.[“Individual Dream Symbolism in Relation to Alchemy,” CW 12, par. 259.]

Conflict is a hallmark of neurosis, but conflict is not invariably neurotic. Some degree of conflict is even desirable since without some tension between opposites the developmental process is inhibited. Conflict only becomes neurotic when it interferes with the normal functioning of consciousness.

The stirring up of conflict is a Luciferian virtue in the true sense of the word. Conflict engenders fire, the fire of affects and emotions, and like every other fire it has two aspects, that of combustion and that of creating light.[“Psychological Aspects of the Mother Archetype,” CW 9i, par. 179.]

When a conflict is unconscious, tension manifests as physical symptoms, particularly in the stomach, the back and the neck. Conscious conflict is experienced as moral or ethical tension. Serious conflicts, especially those involving love or duty, generally involve a disparity between the functions of thinking and feeling. If one or the other is not a conscious participant in the conflict, it needs to be introduced.

The objection [may be] advanced that many conflicts are intrinsically insoluble. People sometimes take this view because they think only of external solutions-which at bottom are not solutions at all. . . . A real solution comes only from within, and then only because the patient has been brought to a different attitude.[“Some Crucial Points in Psychoanalysis,” CW 4, par. 606.]

Jung’s major contribution to the psychology of conflict was his belief that it had a purpose in terms of the self-regulation of the psyche. If the tension between the opposites can be held in consciousness, then something will happen internally to resolve the conflict. The solution, essentially irrational and unforeseeable, generally appears as a new attitude toward oneself and the outer situation, together with a sense of peace; energy previously locked up in indecision is released and the progression of libido becomes possible. Jung called this the tertium non datur or transcendent function, because what happens transcends the opposites.

Holding the tension between opposites requires patience and a strong ego, otherwise a decision will be made out of desperation. Then the opposite will be constellated even more strongly and the conflict will continue with renewed force.

Jung’s basic hypothesis in working with neurotic conflict was that separate personalities in oneself-complexes-were involved. As long as these are not made conscious they are acted out externally, through projection. Conflicts with other people are thus essentially externalizations of an unconscious conflict within oneself.

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