Carl Jung: The nature of the redeeming symbol is that of a child,

[For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)] (Footnote 3)

Footnote 3: In 1921, Jung cited this passage, noting:

“The nature of the redeeming symbol is that of a child, that is the childlikeness or presuppositionlessness of the attitude belongs to the symbol and its function.

This ‘childlike’ attitude necessarily brings with it another guiding principle in place of self-will and rational intentions, whose ‘godlikeness’ is synonymous with ‘superiority.’

Since it is of an irrational nature, the guiding principle appears in a miraculous form.

Isaiah expresses his connection very well (9:5) …

These honorific titles reproduce the essential qualities of the redeeming symbol.

The criterion of ‘godlike’ effect is the irresistible power of the unconscious impulses” (psychological Types, CW 6, §442-43). ~Carl Jung, The Red Book, Page 229.

[Isaiah said: Who hath believed our report? and to whom is the arm of the Lord revealed?

For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53: 1-4)] (Footnote 2)

Footnote 2: In 1921, Jung cited the first three verses of this passage (from Luther’s Bible), noting: “The birth of the Savior, the development of the redeeming symbol, takes place where one does not expect it, and from precisely where a solution is most improbable” (psychological Types, CW 6, §439).

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Carl Jung: I do my own cooking and chop my own wood and raise my own potatoes.

To Father Victor White

Dear Father White, 13 April 1946

I was very pleased with your letter and I hasten to answer it at once.

It is a nice idea of yours that you want to come out to Switzerland between July and September.

The time that would suit me best would be between the 12th and 27th of August.

I should like you to consider yourself as my guest during your stay here.

I shall be in the country, on the upper part of the lake of Zurich, where I have a little country place.

If you are a friend of the simple life you will have all the comfort you need.

If your tastes should be too fastidious you would find it a bit rough.

To give you an idea: I do my own cooking and chop my own wood and raise my own potatoes.

But you have a decent bed and a roof over your head and we shall have plenty of time to discuss anything under the sun.

As to clerical garments, you need no disguise whatever, since we shall be in a Catholic country, not very far from the famous monastery of Einsiedeln.

But I warn you to bring something old and disreputable with you so that you spare your good clothes, and a pair of light shoes for occasional sailing on the lake.

In alchemy you find many references to the homo quadratus, which is always an allusion to mercurius quadratus, i.e., the hermai.

The quadratura is a symbol for totality.

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. I, Pages 419-420

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Carl Jung: I wonder which devil Karl Barth (with his absolute God) worships in practice.

To Albert Oeri

Dear It, 14 January 1929

Heartiest thanks for your letter!

It was a great joy.

I applaud your idea that occasionally there are individuals who, like “accumulators” or condensers, precipitate upon themselves and embody the expectations of the people and thus fulfil them.

I am entirely of this opinion.

Joffre and Hindenburg are probably such figures, without significance under normal conditions, heroes under exceptional ones.

Generally they are almost peasant-like by nature, attached to the soil, profoundly unconscious, somehow deeply rooted in their collectivity.

Their strength is ten thousand-fold, as it flows to them invisibly from the masses.

I don’t know if one can speak of telepathy.

So far as I can grasp the nature of the collective unconscious, it seems to me like an omnipresent continuum, an unextended Everywhere.

That is to say, when something happens here at point A which touches upon or affects the collective unconscious, it has happened everywhere hence the strange parallelism of the Chinese and European periods of style, which Wilhelm recently demonstrated to me at the China Institute, or the unfathomable simultaneity of the Christ and Krishna myth.

As we know from the Yezidis, it is characteristic of most primitive religions that they have an extremely nebulous, remote kind of Trinity or some other highly spiritual principle that plays no role at all in actual religious practice, which is pre-eminently magical.

I wonder which devil Karl Barth (with his absolute God) worships in practice.

It’s very likely one of them has him by the collar.

Cordially,

Your Barrel

~Carl Jung, Letters Vol. I, Pages 57-58

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Carl Jung: I cannot tell you exactly why and under what circumstances Adler separated from Freud.

To Roscoe Heavener

Dear Mr. Heavener, 16 May 1950

I cannot tell you exactly why and under what circumstances Adler separated from Freud.

The general reason-as I heard then-was that Freud couldn’t see Adler’s point of view.

This I can confirm: Freud indeed couldn’t see that Adler’s views were justified by facts.

I have written very often about my disagreement with Freud.

First of all he couldn’t accept my idea that psychic energy (libido) is more than sex instinct, and that the unconscious does not only wish but also overcomes its own wishes.

I couldn’t agree with Freud’s claim that the technique of psychoanalysis is identical with his sex theory.

I ,also couldn’t agree with his theory of dreams as wish-fulfillments.

Freud, I’m afraid, misunderstood theoretical doubt or criticism as a personal resistance and I couldn’t agree with him that his view was right.

Those were the main points that made a cooperation impossible and that is also the reason why I had to separate from him.

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. I, Pages 557-558

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3. Frith Luton’s Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/

Carl Jung: I have devoted a whole chapter to the unconscious as a "multiple consciousness."

To Helene Kiener

Dear Fraulein Kiener, 13 August 1949

In my paper “Der Geist der Psychologie” (Eranos Jahrbuch 1946) I have shown, with the help of historical material, that the collective unconscious was compared symbolically with the starry sky in particular by Paracelsus.

I have devoted a whole chapter to the unconscious as a “multiple consciousness.”

I cannot possibly repeat this whole chapter for you.

I would advise you to ask the Strasbourg University Library if the paper could be sent to you from the Basel University Library.

Unfortunately I have no more copies of it.

To substantiate a factual analogy between the unconscious and the cosmos is an almost insoluble task.

Nor can one cite the supposed planetary arrangement of electrons round the atomic nucleus, as this is only a controversial model by means of which certain physicists have envisioned the mathematical, relation between electrons and the atomic nucleus.

I use a similar image to represent the relation of the archetypes to the central archetype of the self.

This is no proof of actual identity or similarity, its only basis being that the explanation employs the same image in order to make certain irrepresentable relationships more or less conceivable.

This is true also of the historical symbols for the nature of the unconscious which I have discussed in the above paper.

It is not only possible, but for certain reasons quite probable, that the collective unconscious coincides in a strange and utterly inconceivable way with objective events.

I have tried to formulate this coincidence as synchronicity and just now am engaged on a work of this kind.

But one cannot say that the coincidence is reflected in the analogy of planetary laws of motion or the starry
sky.

We have here, as you see, a very difficult problem which you would do well to leave alone.

For your purposes it is enough that an analogy between the starry sky and the unconscious has existed from very early times, at least as a symbol.

Otherwise I have nothing to remark.

With best regards,

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. I, Pages 532-533

Carl Jung: We have some discussions over here with physicists concerning this matter.

To J. B. Rhine

Dear Dr. Rhine, 1 April 1948

I’ve read your book with the greatest interest and I thank you very much for sending me more than one copy.

People read it a lot over here and I have recommended it to several physicists interested in psychological and parapsychological matters.

I think it is one of the greatest contributions to the knowledge of unconscious processes.

Your [J.B. Rhine’s] experiments have established the fact of the relativity of time, space, and matter with reference to the psyche beyond any doubt.

The experimental proof is particularly valuable to me, because I am constantly observing facts that are along the same line.

My chief concern is the theoretical problem of the connection between the psyche and the time-space-continuum of microphysics.

We have some discussions over here with physicists concerning this matter.

I think I’m going to write something about it when I have worked through the maze of symbolism which leads up to this very modern problem.

Unfortunately my most recent books are not yet translated into English, otherwise I would have sent you one of my recent writings.

A general English edition of all my works is under way, so I hope it will not be too long before I can send you something which might interest you.

Sincerely yours,

J.B. Rhine ~Carl Jung, Letters Vol. I, Page 495

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3. Frith Luton’s Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/

Carl Jung: …the concept of the self cannot be described as a summum bonum.

To Armin Kesser

Dear Herr Kesser, 18 June 1949

I would like to thank you very much for your amiable review of my book Symbolik des Geistes.

You have succeeded in handling this difficult material in a way that gives the reader a real impression of my ideas.

I would only like to draw your attention to one small discrepancy: seen in psychological perspective, the concept of the self cannot be described as a summum bonum.

I have never done so anywhere.

This would be a contradiction in terms, since the self by definition represents the virtual union of all opposites.

It cannot be described as a summum bonum even in the metaphorical sense, because it is not a summum desideratum but rather a dira necessitas which is characterized by all the corresponding unpleasant qualities.

Individuation is as much a fatality as a fulfillment.

The psychology of the self is not philosophy but an empirical process which, being a natural process, could run its course smoothly if it did not take a tragic turn in man by colliding with his consciousness.

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. I, Page 529

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Great Sites to visit:
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3. Frith Luton’s Jungian Dream Analysis and Psychotherapy: http://frithluton.com/articles/