Read through the most famous quotes by topic #jungian
Need we go into details about what I said to Judy? I am no poet, and I suppose what I said was very much what everybody always says, and although I remember her as speaking golden words, I cannot recall precisely anything she said. If love is to be watched and listened to without embarrassment, it must be transmuted into art, and I don't know how to do that, and it is not what I have come to Zurich to learn. ↗
[...] and I said to myself: Aha. George used to have a way of coping." "When?" I said, confused. "You mean, when I was a kid?" "Have you ever heard," you said, "of the idea of the shadow self?" Sure, I told you. It was one of the Jungian archetypes—one of the symbols of the collective unconscious. That was pretty much all I remembered from college. "Not bad. Do you know what function it plays, in analysis?" you asked. I shook my head. You continued. "The shadow is a frequent figure in dreams. It can appear as a kind of doppelgänger; an evil twin. It embodies our repressed desires. The dark stuff. The shameful stuff. The you-want-to-fuck-your-mother stuff." (48) ↗
men should not be sexing their women in the missionary position because they are facing away from the sky. Instead of looking down, men are to look up. To the vastness of Father Sky ↗
Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge. ↗
The result of this one-sided patriarchal stance, demonstrable in all areas of life, is an un integrated man who is attacked by his repressed side and often enough overwhelmed by it. This transpires not only in the fate of the individual man as seduction by a "lower" anima, but equally through seduction by a compensatory ideology, for example materialism, to which "spirit" men are especially susceptible. The man wants to remain exclusively masculine and out of fear rejects the transformative contact with a woman of equal status. Negativizing the Feminine in the patriarchate prevents the man from experiencing woman as a thou of equal but different status, and hence from coming to terms with her. The consequence of the patriarchal male's haughtiness toward women leads to the inability to make any genuine contact with the Feminine, i.e., not only in a real woman but also with the Feminine in himself, the unconscious. Whenever an integral relationship to the Feminine remains undeveloped, however, this means that, due to his fear, the male is unable to break through to his own wholeness that also embraces the Feminine. Thus the patriarchal culture's separation from the Feminine and from the unconscious becomes one of the essential causes for the crisis of fear in which the patriarchal world now finds itself. ↗
The Earth and the Underworld seen as a descent but also as a process of transformation not only corresponds to the experience of many individuals in the process of individuation, but it can also be demonstrated to be a collective event in modern culture as a whole. The analysis of this state of affairs falls outside the scope of our present consideration and has already been partially accomplished elsewhere. The task that remains for us is to investigate whether and how a change is arrived at in the meaning of the Earth archetype in the individual's experience of depth, and what the implications of this are. Submission to and acceptance of the darkness, the shadow, the negative aspects of the anima and animus, the affective and instinctual side of human nature, and assimilation of the unconscious in the sense of an integration of the personality: these, as you know, are some of the most significant phrases that characterize the decisive beginning of the psychic development of modern man. But even these days the alchemical sentence still stands as a motto over this process of transformation: "visitetis interiara terrae," "visit the inner parts of the earth." We are all still "descenders" if we venture into the unconscious, which for that very reason is also topographically designated "under"-conscious; we set out from the head, from the outer layer of consciousness, and descend into the "deeper" layers of our psyche and of our symbolic body, and in so doing the symbol of depth, still valid today, is derived from the archetype of Earth, gorge and "depths of the abyss." As in religious history, the archetypal inhabitant of these female depths is the snake. Just as in Crete and in Greece and with Nathan of Gaza, so even today we are still met there by the snake of the abyss, the Devil, who is at the same time the snake of Mercurius, the spiritual principle that animates the depths, the "Earth Spirit." Seeing this masculine snake-companion of the Great Mother in a phallic sense as a symbol of sexuality corresponds to one of the infinite possibilities and realities of interpretation. On the highest level we are often obliged to interpret it in this way, but never only as such. Even Hermes, the guide of the soul, who is the same god as the alchemists' Mercurius, has a phallic, snake aspect. But whoever mistakes the snake for the penis and the gorge for the female genitals-and without question it is an issue of the earth's womb-offends against the lower as well as against the higher gods by restricting their field of effectiveness and transformation. ↗
If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality. Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself. ↗
A natureza observadora e emocionalmente determinada do espírito lunar é designada em alemão pelas palavras pertencentes à raiz Sinn, que significa meditar, ter em mente, ponderar, considerar e ser contemplativo; e também contemplação, inclinação mental, assim, como sentidos e sensual; por último, mas não menos importante, o Eigen-Sinn (vontade própria, obstinação) que os homens em geral atribuem às mulheres. A consciência matriarcal age através da circum-ambulação e da meditação. Falta-lhe o propósito do pensamento dirigido, da conclusão lógica e do juízo. Sua Ação característica é um movimento em torno de um círculo, uma contemplação (Betrachtung, uma vez interpretada por Jung como trachtigmachen, engravidar) . Não tem o objetivo direto da consciência masculina, nem o fio aguçado de sua análise. Interessa-se mais pelo significativo do que por fatos e datas, e é orientada teleologicamente mais ao crescimento orgânico do que à causalidade mecânica ou lógica. Uma vez que o processo de cognição nessa “consciência lunar“ é uma gravidez e seu produto um nascimento, um processo em que toda a personalidade participa, seu “conhecimento “não pode ser partilhado, relatado ou provado. É uma posse interior, realizada e assimilada pela personalidade, mas não facilmente discutida, porque a experiência interna que está por trás dela não se presta a uma exploração verbal adequada, e dificilmente pode ser transmitida a alguém que não tenha passado pela mesma experiência. Por essa razão, uma consciência masculina pura e simples considera o “conhecimento” da consciência matriarcal não verificável, caprichoso e místico por excelência. Esse é, de fato, no sentido positivo, o cerne da questão. É a mesma espécie de conhecimento revelado nos mistérios e no misticismo. Consiste não de verdades partilhadas mas de transformações experimentadas, portanto necessariamente só tem validade para as pessoas que passaram pela mesma experiência. Para estas, o conselho de Goethe ainda vale: Sagt es niemand, nur den Weisen, Weil die Menge gleich verhohnet (Não conte a ninguém, apenas aos sábios, porque a multidão não tarda em zombar) Isto quer dizer que as percepções de consciência matriarcal são condicionadas pela personalidade que as realiza. Não são abstratas nem desemocionalizadas, pois a consciência matriarcal conserva o vínculo com o reino do inconsciente do qual seu conhecimento brota. Suas descobertas interiores, estão, em conseqüência, em oposição direta às da consciência masculina, que consiste idealmente de conteúdos conscientes abstratos, livres de emocionalismo e possuidores de uma validade universal não afetada por fatores pessoais. ↗
There is no religion and no philosophy that can give us a comprehensive answer to the whole of our problems, and the abandonment and isolation of the individual who is given no answer, or only inadequate answers, to his question lead to a situation in which more and more cheap, obvious solutions and answers are sought and provided. As, everywhere and in all departments of life, there are contradictory schools and parties, and an equal number of contradictory answers, one of the most frequent reactions is that modern man ceases to ask questions and takes refuge in a conception that considers only the most obvious, superficial aspects, and becomes skeptical, nihilistic, and egocentric. Or, alternatively, he tries to solve all his problems by plunging headlong into a collective situation and a collective conviction, and seeks to redeem himself in this way. ↗
I must quote from Dr. Faustus, with which the tragedy ends: "Often he talked of eternal grace, the poor man, and I don't know if it will be enough. But an understanding heart, believe me, is enough for everything." Let us understand these words correctly. They are not proud or arrogant; on the contrary they are desperately modest. We really do not know any longer whether grace is enough, precisely because we are as we are and are beginning to see ourselves as we are. But at a time of overwhelming crisis, the questionable nature of grace, or rather our knowledge that we are unworthy of grace, compels us to understand and love mankind, the fallible mankind that we ourselves are. Behind this abysmal crisis, the archetype of the Eternal Feminine as earth and as Sophia would seem to be discernible; it is no accident that these words are spoken by Frau Schweigestill, the mother. That is to say, it is precisely in chaos, in hell, that the New makes its appearance. Did not Kwanyin descend into hell rather than spend her time with the serene music makers in heaven? ↗
#love
