ARCHETYPES
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All ages before us have believed in gods in some form or other. Only an unparalleled impoverishment of symbolism could enable us to rediscover the gods as psychic factors, that is, as archetypes of the unconscious.
~Carl Jung, CW 9i, Para 50
Reverence for the great mysteries of nature, which the language of religion seeks to express in symbols hallowed by their antiquity, profound significance, and beauty, will not suffer from the extension of psychology to this domain, to which science has hitherto found no access. ~Carl Jung, CW 6, Para 428
Shall we be able to put on, like a new suit of clothes, ready-made symbols grown on foreign soil, saturated with foreign blood, spoken in a foreign tongue, nourished by a foreign culture, interwoven with foreign history, and so resemble a beggar who wraps himself in kingly raiment, a king who disguises himself as a beggar? ~Carl Jung, CW 9i, Para 26.
http://jungiangenealogy.weebly.com/archetypes.html
All ages before us have believed in gods in some form or other. Only an unparalleled impoverishment of symbolism could enable us to rediscover the gods as psychic factors, that is, as archetypes of the unconscious.
~Carl Jung, CW 9i, Para 50
Reverence for the great mysteries of nature, which the language of religion seeks to express in symbols hallowed by their antiquity, profound significance, and beauty, will not suffer from the extension of psychology to this domain, to which science has hitherto found no access. ~Carl Jung, CW 6, Para 428
Shall we be able to put on, like a new suit of clothes, ready-made symbols grown on foreign soil, saturated with foreign blood, spoken in a foreign tongue, nourished by a foreign culture, interwoven with foreign history, and so resemble a beggar who wraps himself in kingly raiment, a king who disguises himself as a beggar? ~Carl Jung, CW 9i, Para 26.
Addict
Artist Beggar Child Coward Crook Dictator Disciple Eternal Gala Goddess Herlad Innovator Liberator Martyr Midas Mystic Nun Olympian Pioneer Predator Princess Provocateur Puritan Rescuer Saboteur Samaritan Scribe Seer Shaman Spoiler Teacher Trickster Victim |
Witch
Anarchist Bureaucrat Caregiver Companion Crone Detective Diplomat Dreamer Fool God Healer Historian Knight Magician Matriarch Muse Networker Patriarch Poet Priest Prophet Puck Rebel Revolutonary Sadist Scholar Seductress Servant Sidekick Storyteller Thief Tyrant Visionary Wizard |
Pilgrim
Politician Prince Prostitute Puppet Redeemer Robot Sage Scout Seeker Settler Slave Student Tramp Vampire Warrior Zombie Alchemist Avenger Bully Clown Craftsperson Damsel Dilettante Diva Boy/Girl Evangelist Gambler Gossip Hermit Judge Lover Masochist Monk Nature Boy/Girl |
Appendix: A Gallery of Archetypes
https://www.myss.com/free-resources/sacred-contracts-and-your-archetypes/appendix-a-gallery-of-archtypes/
https://www.myss.com/free-resources/sacred-contracts-and-your-archetypes/appendix-a-gallery-of-archtypes/
Empirically considered, however, the archetype did not ever come into existence as a phenomenon of organic life, but entered into the picture with life itself.
~Carl Jung, CW 11, Para 222.
When someone is able to perform the art of touching on the archetypal, he can play on the souls of people like on the strings of a piano.
~Carl Jung, Children’s Dream Seminar, Page 150
"The 13th Warrior":
Lo, there do I see my father. Lo, there do I see my mother, and my sisters, and my brothers. Lo, there do I see the line of my people. Back to the beginning! Lo, they do call to me. They bid me take my place among them, in the halls of Valhalla! Where the brave may live forever!"
~Carl Jung, CW 11, Para 222.
When someone is able to perform the art of touching on the archetypal, he can play on the souls of people like on the strings of a piano.
~Carl Jung, Children’s Dream Seminar, Page 150
"The 13th Warrior":
Lo, there do I see my father. Lo, there do I see my mother, and my sisters, and my brothers. Lo, there do I see the line of my people. Back to the beginning! Lo, they do call to me. They bid me take my place among them, in the halls of Valhalla! Where the brave may live forever!"
The archetype is essentially an unconscious content that is altered by becoming conscious and by being perceived, and it takes its color from the individual consciousness in which it happens to appear.”
--Jung, CW9(1), Archetypes of the Collective Unconscious, Para. 6
It seems to me probable that the real nature of the archetype is not capable of being made conscious, that it is transcendent, on which account I call it psychoid. ~Carl Jung, CW 8, Para 417
The unconscious, as the totality of all archetypes, is the deposit of all human experience right back to its remotest beginnings.
Not, indeed, a dead deposit, a sort of abandoned rubbish-heap, but a living system of reactions and aptitudes that determine the
individual’s life in invisible ways —all the more effective because invisible.
It is not just a gigantic historical prejudice, so to speak, an a priori historical condition; it is also the source of the instincts,
for the archetypes are simply the forms which the instincts assume.
From the living fountain of instinct flows everything that is creative; hence the unconscious is not merely conditioned by
history, but is the very source of the creative impulse.
It is like Nature herself—prodigiously conservative, and yet transcending her own historical conditions in her acts of creation.
No wonder, then, that it has always been a burning question for humanity how best to adapt to these invisible determinants.
If consciousness had never split off from the unconscious—an eternally repeated event symbolized as the fall of the angels and the disobedience of the first parents—this problem would never have arisen, any more than would the question of environmental adaptation.
~Carl Jung, CW 8, Para 339.
By means of “active imagination” we are put in a position of advantage, for we can then make the discovery of the archetype without sinking back into the instinctual sphere, which would only lead to blank unconsciousness or, worse still, to some kind of intellectual substitute for instinct. ~Carl Jung, CW 8, Para 414
Whether this psychic structure and its elements, the archetypes, ever “originated” at all is a metaphysical question and therefore unanswerable.
~Carl Jung, CW 9i, Para 187.
Alex Grey
--Jung, CW9(1), Archetypes of the Collective Unconscious, Para. 6
It seems to me probable that the real nature of the archetype is not capable of being made conscious, that it is transcendent, on which account I call it psychoid. ~Carl Jung, CW 8, Para 417
The unconscious, as the totality of all archetypes, is the deposit of all human experience right back to its remotest beginnings.
Not, indeed, a dead deposit, a sort of abandoned rubbish-heap, but a living system of reactions and aptitudes that determine the
individual’s life in invisible ways —all the more effective because invisible.
It is not just a gigantic historical prejudice, so to speak, an a priori historical condition; it is also the source of the instincts,
for the archetypes are simply the forms which the instincts assume.
From the living fountain of instinct flows everything that is creative; hence the unconscious is not merely conditioned by
history, but is the very source of the creative impulse.
It is like Nature herself—prodigiously conservative, and yet transcending her own historical conditions in her acts of creation.
No wonder, then, that it has always been a burning question for humanity how best to adapt to these invisible determinants.
If consciousness had never split off from the unconscious—an eternally repeated event symbolized as the fall of the angels and the disobedience of the first parents—this problem would never have arisen, any more than would the question of environmental adaptation.
~Carl Jung, CW 8, Para 339.
By means of “active imagination” we are put in a position of advantage, for we can then make the discovery of the archetype without sinking back into the instinctual sphere, which would only lead to blank unconsciousness or, worse still, to some kind of intellectual substitute for instinct. ~Carl Jung, CW 8, Para 414
Whether this psychic structure and its elements, the archetypes, ever “originated” at all is a metaphysical question and therefore unanswerable.
~Carl Jung, CW 9i, Para 187.
Alex Grey
It is certainly a difficult undertaking to discover connecting links between dogma and immediate experience of psychological archetypes, but a study of natural symbols of the unconscious gives us the necessary raw material.
~Carl Jung, CW 11, Para 148.
The archetype as an image of instinct is a spiritual goal toward which the whole nature of man strives; it is the sea to which all rivers wend their way,
the prize which the hero wrests from the fight with the dragon.
~Carl Jung, CW 8, Para 415.
In a very generalizing way we can therefore define them [Archetypes] as attributes of the creator. ~Carl Jung, Letters Vol. II, Page 606.
The essential thing about these [Synchronistic] phenomena is that an objective event coincides meaningfully with a psychic process; that is to say, a physical event and an endopsychic one have a common meaning.
~Carl Jung, Letters Vol. II, Page 27.
PERSONA
"The persona is a complicated system of relations between individual consciousness and society, fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual." ~ C.G. Jung, CW 7 ,Pg.305
ANIMUS
"For the animus when on his way, on his quest, is really a psychopompos, leading the soul to the stars whence it came.
On the way back out of the existence in the flesh, the psychopompos develops such a cosmic aspect, he wanders among the constellations, he leads the soul over the rainbow bridge into the blossoming fields of the stars.
You see, the mythological idea was that man originally came down like a shooting star, a spark of fire, from the infinity of space, and fell into a created form and became a definite isolated little flame.
That gave rise to consciousness which is an isolated light in the night of the infinite spaces.
But when that creation of a human being is fulfilled, the animus does not press on to further generation or shaping of matter.
He begins to detach himself, to fall out again; he goes back to his origin, to the interstellar spaces where he once more walks among the stars.
We don't know whether there is any definite abode there, but according to mythology, the testimony of the consensus gentium, the heavenly mansions, the abode of the souls of the deceased are somewhere out in interstellar space.
It is therefore quite natural that even in very modern people one still encounters the same symbolism- whatever it means.
It is of course metaphorical, but we have no other than symbolic means to express such an idea." ~~Carl Jung, Visions Seminar, Page 1229.
~Carl Jung, CW 11, Para 148.
The archetype as an image of instinct is a spiritual goal toward which the whole nature of man strives; it is the sea to which all rivers wend their way,
the prize which the hero wrests from the fight with the dragon.
~Carl Jung, CW 8, Para 415.
In a very generalizing way we can therefore define them [Archetypes] as attributes of the creator. ~Carl Jung, Letters Vol. II, Page 606.
The essential thing about these [Synchronistic] phenomena is that an objective event coincides meaningfully with a psychic process; that is to say, a physical event and an endopsychic one have a common meaning.
~Carl Jung, Letters Vol. II, Page 27.
PERSONA
"The persona is a complicated system of relations between individual consciousness and society, fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual." ~ C.G. Jung, CW 7 ,Pg.305
ANIMUS
"For the animus when on his way, on his quest, is really a psychopompos, leading the soul to the stars whence it came.
On the way back out of the existence in the flesh, the psychopompos develops such a cosmic aspect, he wanders among the constellations, he leads the soul over the rainbow bridge into the blossoming fields of the stars.
You see, the mythological idea was that man originally came down like a shooting star, a spark of fire, from the infinity of space, and fell into a created form and became a definite isolated little flame.
That gave rise to consciousness which is an isolated light in the night of the infinite spaces.
But when that creation of a human being is fulfilled, the animus does not press on to further generation or shaping of matter.
He begins to detach himself, to fall out again; he goes back to his origin, to the interstellar spaces where he once more walks among the stars.
We don't know whether there is any definite abode there, but according to mythology, the testimony of the consensus gentium, the heavenly mansions, the abode of the souls of the deceased are somewhere out in interstellar space.
It is therefore quite natural that even in very modern people one still encounters the same symbolism- whatever it means.
It is of course metaphorical, but we have no other than symbolic means to express such an idea." ~~Carl Jung, Visions Seminar, Page 1229.
The archetype—let us never forget this—is a psychic organ present in all of us. ~Carl Jung, CW 9i, Para 271
Man must remain conscious of the world of the archetypes, because in it he is still a part of Nature and is connected with his own roots. ~Jung, CW 9i, Para 174
The archetypes are imperishable elements of the unconscious, but they change their shape continually. ~Carl Jung, CW 9i, Para 301
When, towards middle life, the last gleam of childhood illusion fades—this it must be owned is true only of an almost ideal life, for many go as children to their graves—then the archetype of the mature man or woman emerges from the parental imago: an image of man as woman has known him from the beginning of time, and an image of woman that man carries within him eternally.
~Carl Jung, CW 10, Para 74
All human control comes to an end when the individual is caught in a mass movement.
Then the archetypes begin to function, as happens also in the lives of individuals when they are confronted with situations that cannot be dealt with in any of the familiar ways. ~Carl Jung, CW 10, Para 395
Archetypes are, by definition, factors and motifs that arrange the psychic elements into certain images, characterized as
archetypal, but in such a way that they can be recognized only from the effects they produce.
They exist preconsciously, and presumably they form the structural dominants of the psyche in general.
They may be compared to the invisible presence of the crystal lattice in a saturated solution.
As a priori conditioning factors they represent a special, psychological instance of the biological “pattern of behaviour,” which gives all living organisms their specific qualities.
Just as the manifestations of this biological ground plan may change in the course of development, so also can those of the archetype.
Empirically considered, however, the archetype did not ever come into existence as a phenomenon of organic life, but entered into the picture with life itself. ~Carl Jung, CW 11, Para 222.
It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious.
We cannot tell whether God and the unconscious are two different entities.
Both are border-line concepts for transcendental contents.
But empirically it can be established, with a sufficient degree of probability, that there is in the unconscious an archetype of
wholeness which manifests itself spontaneously in dreams, etc., and a tendency, independent of the conscious will, to relate other
archetypes to this centre.
Consequently, it does not seem improbable that the archetype of wholeness occupies as such a central position which approximates it to the God-image. ~Carl Jung, CW 11, Para 757
It is the prime task of all education (of adults) to convey the archetype of the God image, or its emanations and effects, to the conscious mind. ~Carl Jung, Memories Dreams and Reflections, Page 47.
"If as seems probable, the aeon of the fishes is ruled by the archetypal motif of the 'hostile brothers,' then the approach of the next Platonic month, namely Aquarius, will constellate the problem of the union of opposites. It will then no longer be possible to write off evil as a mere privatio boni; its real existence will have to be recognized"). ~Liber Novus, Page 316, Footnote 275
We do not know what an archetype is (i.e., consists of), since the nature of the psyche is inaccessible to us, but we know that archetypes exist and work. ~Carl Jung, The Symbolic Self, Page 694.
The better we understand the archetype, the more we participate in its life and the more we realize its eternity or timelessness. ~Carl Jung, The Symbolic Self, Page 695.
There is no real life without archetypal experiences. The ordinary life is two-dimensional-it consists of pieces of paper-but the real life consists of three dimensions, and if it doesn't it is not real life, but is a provisional life. ~Carl Jung, Zarathustra Seminar, Page 970.
The self in its divinity (i.e., the archetype) is unconscious of itself. It can become conscious only within our consciousness. And it can do that only if the ego stands firm. ~Carl Jung; Letters Volume 1; 335-336.
It is a primordial, universal idea that the dead simply continue their earthly existence and do not know that they are disembodied spirits an archetypal idea which enters into immediate, visible manifestation whenever anyone sees a ghost. ~Carl Jung, Psychology and Religion, Page 518.
The archetypes are, so to speak, organs of the pre-rational psyche. They are eternally inherited forms and ideas which have at first no specific content. Their specific content only appears in the course of the individual's life, when personal experience is taken up in precisely these forms. ~Carl Jung, Psychology and Religion, Page 518.
The archetype is outside of me as well as in me. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
My God-image corresponds to an autonomous archetypal pattern. Therefore I can experience God as if he were an object, but I need not assume that it is the only image. ~Carl Jung, Letters II, 154.
Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites! This is unavoidable, for consciousness can keep only a few images in full clarity at one time, and even this clarity fluctuates. ~Carl Jung; Man and His symbols; Page 20.
With the archetype of the anima, we enter the realm of the gods, or rather, the realm that metaphysics has reserved for itself. ~Carl Jung, CW 9, Archetypes of the Collective Unconscious, Page 28
When I say as a psychologist , that God is an archetype, I mean by that the "type" in the psyche. ~Carl Jung, CW 12, Psychology and Alchemy, Page 149
Analysts and mathematicians both consider themselves infallible; they live with invisible magic cloaks around them. They are both concerned with archetypes . Archetypes are living powers; they are the "thoughts of God." ~Carl Jung, Conversations with C.G. Jung, Page 59.
Matter may be stimulated by the inner psychic process, understood archetypally, to produce something analogous. A latent tension, for example, can manifest itself in creaking wood. Matter plays along with the psychic process. There is a story that says that when Mohammed ascended into Heaven the stone in the Temple of Jerusalem wanted to go too. The archetype manifests itself in the outer world as sympathia. ~Carl Jung, Conversations with C.G. Jung, Page 51.
We should be particularly watchful when synchronous events occur for a numen is then in sight. In a certain mood one notices that the crows fly towards the left. When an archetypal event approaches the sphere of consciousness, it also manifests itself in the outer life. ~Carl Jung, Conversations with C.G. Jung, Page 51
When someone is under a grave threat, and the archetypes are constellated, synchronistic situations can arise -- events that are independent of him, existing in the outside world. ~ Carl Jung, Conversations with C.G. Jung, Page 51.
Like every archetype, the animus has a Janus face. ~Carl Jung, CW 13, The Philosophical Tree; Page 268.
An archetype is composed of an instinctual factor and a spiritual image. ~Carl jung, Conversations with C.G. Jung, Archetypes; Page 21.
Archetypes are not matters of faith; we can know that they are there. ~Carl Jung; Conversations with C.G. Jung; Archetypes; Page 21.
The archetype signifies that particular spiritual reality which cannot be attained unless life is lived in consciousness. ~Carl Jung, Conversations with C.G. Jung, Archetypes, Page 21.
Archetypes are images in the soul that represent the course of one’s life. ~Carl Jung; Conversations with C.G. Jung; Archetypes; Page 21.
Archetypes are complexes of experience that come upon us like fate, and their effects are felt in our most personal life. The anima no longer crosses our path as a goddess, but, it may be, as an intimately personal misadventure, or perhaps as our best venture. When, for instance, a highly esteemed professor in his seventies abandons his family and runs off with a young red-headed actress, we know that the gods have claimed another victim. ~Carl Jung; "Archetypes and the Collective Unconscious"; CW 9, Part I: The Archetypes and the Collective Unconscious. Page 62.
Take for comparison the daily course of the sun-but a sun that is endowed with human feeling and man's limited consciousness. In the morning it rises from the nocturnal sea of unconsciousness and looks upon the wide, bright world which lies before it in an expanse that steadily widens the higher it climbs in the firmament. In this extension of its field of action caused by its own rising, the sun will discover its significance; it will see the attainment of the greatest possible height, and the widest possible dissemination of its blessings, as its goal. In this conviction the sun pursues its course to the unforeseen zenith-unforeseen, because its career is unique and individual, and the culminating point could not be calculated in advance. At the stroke of noon the descent begins. And the descent means the reversal of all the ideals and values that were cherished in the morning. - "The Stages of Life" (1930). In CW 8: The Structure and Dynamics of the Psyche.
We must constantly bear in mind that what we mean by "archetype" is in itself irrepresentable, but has effects which make visualizations of it possible, namely, the archetypal images and ideas. We meet with a similar situation in physics: there the smallest particles are themselves irrepresentable but have effects from the nature of which we can build up a model. The archetypal image, the motif or mythologem, is a construction of this kind. ~Carl Jung; "On the Nature of the Psyche" (1947). In CW 8: The Structure and Dynamics of the Psyche. P.417.
The archetype or primordial image might suitably be described as the instinct's perception of itself, or as the self portrait of the instinct, in exactly the same way as consciousness is an inward perception of the objective life-process. ~Carl Jung; "Instinct and the Unconscious" (1919). CW 8: The Structure and Dynamics of the Psyche P.277.
The God-image is a complex of ideas of an archetypal nature, it must necessarily be regarded as representing a certain sum of energy (libido) which appears in which creates the attributes of divinity is the father-imago, while in the older religions it was the mother imago… In certain pagan conceptions of divinity the maternal element is strongly emphasized. ~Carl Jung; Symbols of Transformation; para. 89.
The archetypal image of the wise man, the savior or redeemer, lies buried and dormant in man's unconscious since the dawn of culture; it is awakened whenever the times are out of joint and a human society is committed to a serious error. ~Carl Jung; Modern Man in Search of a Soul.
Archetypal statements are based upon instinctive preconditions and have nothing to do with reason; they are neither rationally grounded nor can they be banished by rational arguments. They have always been part of the world scene representations collectives, as Levy-Bruhl rightly called them. Certainly the ego and its will have a great part to play in life; but what the ego wills is subject in the highest degree to the interference, in ways of which the ego is usually unaware, of the autonomy and numinosity of archetypal processes. Practical consideration of these processes is the essence of religion, insofar as religion can be approached from a psychological point of view. ~Carl Jung Memories Dreams and Reflections; Page 353
The psychic fact “God” is a typical autonomism, a collective archetype…It is therefore characteristic not only of all higher forms of religion, but appears spontaneously in the dreams of individuals. ~Carl Jung; CW 8; fn 29.
At such moments ["when an archetypal situation occurs"] we are no longer individuals, but the race. . . . ~Carl Jung; On the Relation of Analytical Psychology to Poetry; CW 15: 128.
Archetypes speak the language of high rhetoric, even of bombast. ~Carl Jung; Memories, Dreams and Reflections; Chapter 6.
The primordial image, or archetype, is a figure--be it a daemon, a human being, or a process--that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure. . . . In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history. . . . ~Carl Jung; On the Relation of Analytical Psychology to Poetry; CW 15; 127.
A remarkable instance of this can be found in the Eleusinian mysteries, which were finally suppressed in the beginning of the seventh century of the Christian era. They expressed, together with the Delphic oracle, the essence and spirit of ancient Greece. On a much greater scale, the Christian era itself owes its name and significance to the antique mystery of the god-man, which has its roots in the archetypal Osiris-Horus myth of ancient Egypt. ~Carl Jung; Man and His Symbols; P. 68.
It would be blasphemy to assert that God can manifest Himself everywhere save only in the human soul. Indeed the very intimacy of the relationship between Cod and the soul automatically precludes any devaluation of the latter. It would be going perhaps too far to speak of an affinity; but at all events the soul must contain in itself the faculty of relation to God, i.e. a correspondence, otherwise a connection could never come about This correspondence is, in psychological terms, the archetype of the God-image [q.v.]" ~Carl Jung; Memories Dreams and Reflections; Pages 399-400 and Psychology and Alchemy, CW 12, par. 11.
Just as the "psychic infra-red," the biological instinctual psyche, gradually passes over into the physiology of the organism and thus merges with its chemical and physical conditions, so the "psychic ultra-violet," the archetype, describes a field which exhibits none of the peculiarities of the physiological and yet, in the last analysis, can no longer be regarded as psychic. ~Carl Jung; On the Nature of the Psyche; CW 8: The Structure and Dynamics of the Psyche; Page 420.
While the man who despairs marches towards nothingness, the one who has placed his faith in the archetype follows the tracks of life and lives right into his death. Both, to be sure, remain in uncertainty, but the one lives against his instincts, the other with them. ~Carl Jung; MDR; Page 306.
All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet. ~Carl Jung; The Integration of the Personality p. 72
The unconscious . . . is the source of the instinctual forces of the psyche and of the forms or categories that regulate them, namely the archetypes. ~Carl Jung; The Structure of the Psyche; CW 8, par. 342.
The drama of the archetypal life of Christ describes in symbolic images the events of the conscious life–as well as in the life that transcends consciousness–of a man who has been transformed by his higher destiny. ~Carl Jung; Psychology and Religion.
Archetypes are like riverbeds which dry up when the water deserts them, but which it can find again at any time. An archetype is like an old watercourse along which the water of life has flowed for centuries, digging a deep channel for itself. The longer it has flowed in this channel the more likely it is that sooner or later the water will return to its old bed. ~Carl Jung: CW 10; Civilization in Transition; Wotan; Page 395.
Hierosgamos. Sacred or spiritual marriage, union of archetypal figures in the rebirth mysteries of antiquity and also in alchemy. Typical examples are the representation of Christ and the Church as bridegroom and bride (sponsus et sponsa) and the alchemical conjunction of sun and moon. ~Carl Jung; Memories Dreams and Reflections; Page 395.
With a little self-criticism one can see through the shadow-so far as its nature is personal. But when it appears as an archetype, one encounters the same difficulties as with anima and animus. In other words, it is quite within the bounds of possibility for a man to recognize the relative evil of his nature, but it is a rare and shattering experience for him to gaze into the face of absolute evil. ~Carl Jung; CW 17; The Shadow; Page 338; par. 19.
This image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or 'archetype' [q.v.] of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman . . .
Since this image is unconscious, it is always unconsciously projected upon the person of the beloved, and is one of the chief reasons for passionate attraction or aversion." ~Carl Jung; Memories Dreams and Reflections; Page 391.
Instinct is anything but a blind and indefinite impulse, since it proves to be attuned and adapted to a definite external situation. This latter circumstance gives it its specific and irreducible form. Just as instinct is original and hereditary, so too, its form is age-old, that is to say, archetypal. It is even older and more conservative than the body's form. ~Carl Jung; The Undiscovered Self; Page 49.
Like any archetype, the essential nature of the self is unknowable, but its manifestations are the content of myth and legend. ~Carl Jung, Definitions CW 6, Para 790.
The idea of angels, archangels, “principalities and powers” in St. Paul, the archons of the Gnostics, the heavenly hierarchy of Dionysius the Areopagite, all come from the perception of the relative autonomy of the archetypes. ~Carl Jung, CW 7, Page 66, Para 104.
It seems to me probable that the real nature of the archetype is not capable of being made conscious, that it is transcendent, on which account I call it psychoid. ~Carl Jung, CW 8, para. 417.
Often when people behave in an exceedingly unexpected manner the appearance of an archetype is the explanation ; archetypes go back not only through human history, but to our ancestors the animals, that is why we are able to understand animals so well and make friends with them. ~Carl Jung, ETH Lectures, Vol. 2, Page 177.
The idea of transformation and renewal by means of the serpent is a well-substantiated archetype. It is [a] healing [symbol] ~Carl Jung, CW 7, Par 184.
…as I have inserted some rather extensive material illustrating the multiple "luminosities" of the unconscious, representing the "conscious-like" nuclei of volitional acts (presumably identical with archetypes). ~Carl Jung, Letters Vol. 1, Page 448-449.
The self in its divinity (i.e., the archetype) is unconscious of itself It can be come conscious only within our consciousness. And it can do that only if the ego stands firm. ~Carl Jung, Letters Vol. 1, Pages 335-337.
But every archetype before it is integrated consciously wants to manifest itself physically since it forces the subject into its own form. ~Carl Jung, Letters Vol. 1, Pages 335-337.
My further writing led me to the archetype of the God-man and to the phenomenon of synchronicity which adheres to the archetype. ~Carl Jung, Letters Vol. 1, Pages 479-481.
It is when we come to a summit in life that the archetypal symbols appear. These primeval pictures of human life form the collective unconscious. ~Carl Jung, Modern Psychology, Pages 176-177.
The moment where the archetype appears is always characterized by remarkable emotion; it, as it were, fascinates the dreamer and exalts him, as if the Muse had kissed him not only on the forehead but on the shoulder. ~Carl Jung, Modern Psychology, Page 177.
But this is where the above-mentioned difficulty comes in: our knowledge of the instincts, i .e., of the underlying biological drives, is very inadequate, so that it is only with the greatest difficulty and great uncertainty that we can equate the archetypes with them. ~Carl Jung, Letters Vol. 1, Pages 546-548.
The archetypal or image side seldom comes to the surface in young people, they take instinct for granted, and never stop to think what the meaning of it is, it just functions naturally. ~Carl Jung, Modern Psychology, Page 213.
She [The Anima] herself is the archetype of mere life that leads into experiences and awareness. ~Carl Jung, Letters Vol. 1, Pages 498-499.
The archetypes of the unconscious can be shown empirically to be the equivalents of religious dogmas. ~Carl Jung, Psychology and Alchemy, Page 17.
In the West the archetype is filled out with the dogmatic figure of Christ; in the East, with Purusha, the Atman, Hiranyagarbha, the Buddha, and so on. ~Carl Jung, Psychology and Alchemy, Page 17.
It is also a plausible hypothesis that the archetype is produced by the original life urge and then gradually grows up into consciousness-with the qualification, however, that the innermost essence of the archetype can never become wholly conscious, since it is beyond the power of imagination and language to grasp and express its deepest nature. ~Carl Jung, Letters Vol. 1, Page 313.
Your conception of the archetype as a psychic gene is quite possible. ~ Carl Jung, Letters Vol. 1, Page 313.
But the ground-plan of these images [Archetypal] is universal and must be assumed to be pre-existent, since it can be demonstrated in the dreams of small children or uneducated persons who could not possibly have been influenced by tradition. ~Carl Jung, Letters Vol. 1, Pages 538-539.
Thus the archetype as a phenomenon is conditioned by place and time, but on the other hand it is an invisible structural pattern independent of place and time, and like the instincts proves to be an essential component of the psyche. ~Carl Jung, Letters Vol. 1, Pages 538-539.
The combination of priest and medicine man is not so impossible as you seem to think. They are based upon a common archetype, which will assert its right provided your inner development will continue as hitherto. ~Carl Jung, Letters Vol. 1, Pages 516-517.
In archetypal conceptions and instinctual perceptions, spirit and matter confront one another on the psychic plane. ~Carl Jung, CW 8, Para 420.
If so, the position of the archetype would be located beyond the psychic sphere, analogous to the position of physiological instinct, which is immediately rooted in the stuff of the organism and, with its psychoid nature, forms the bridge to matter in general. ~Carl Jung, CW 8, Para 420.
The dreams of early childhood contain mythological motifs which the children could not possibly know of. These archetypal images are the primeval knowledge of mankind; we are born with this inheritance, though this fact is not obvious and only becomes visible in indirect ways. ~Carl Jung, ETH, Lecture XIV, Page 119.
Consciousness thus is torn from its roots and no longer able to appeal to the authority of the archetypal images; it has Promethean freedom, it is true, but also a godless hybris. It does indeed soar above the earth, even above mankind, but the danger of an upset is there, not for every individual, to be sure, but collectively for the weak. ~Carl Jung, The Secret of the Golden Flower, Page 85.
This system of images is also born in human beings, it is the archetypes, the potential force in man, but it only comes to the surface when the moment for it is ripe, then the archetype functions as an urge, like an instinct. ~Carl Jung, ETH Lecture IV 24 May 1935, Pages 213.
In the collective unconscious the archetypes and the instincts are one and the same thing. ~Carl Jung, ETH Lecture IV 24 May 1935, Pages 213.
The Sambhoga-kaya corresponds exactly to the modern term collective unconscious; and the archetypal figures correspond to the Devatas of our text. ETH Lecture XIII 17Feb1939, Page 86.
The history of energetics is largely intuitive, it starts primitively as intuitions of archetypes, first they were beings, now they are mathematical formulas. ~Carl Jung, Lecture III, 4May1934, Page 100.
Do not allow yourself to go gray over missing my 60th birthday. The abstract number 60 means nothing at all to me. I much prefer to know, through hearing from you, what you are doing. What the European Jews are doing I already know, but what the Jews are doing on archetypal soil—that interests me extraordinarily. ~Carl Jung, 22Dec1935.
Anthropos: Original or primordial man, an archetypal image of wholeness in alchemy, religion and Gnostic philosophy. There is in the unconscious an already existing wholeness, the "homo totus" of the Western and the Chên-yên (true man) of Chinese alchemy, the round primordial being who represents the greater man within, the Anthropos, who is akin to God. ~Carl Jung, CW 14, par. 152.
I tried to give a general view of the structure of the unconscious. Its contents, the archetypes, are as it were the hidden foundations of the conscious mind, or, to use another comparison, the roots which the psyche has sunk not only in the earth in the narrower sense but in the world in general. ~Carl Jung, CW 10, Page 31.
Archetypes are systems of readiness for action, and at the same time images and emotions. They are inherited with the brain structure—indeed, they are its psychic aspect. ~Carl Jung, CW 10, Page 31.
We shall have to reckon with quite unusual difficulties in dealing with it, and the first of these is that the archetype and its function must be understood far more as a part of man's prehistoric, irrational psychology than as a rationally conceivable system. ~Carl Jung, CW 10, Page 31.
Phylogenetically as well as ontogenetically we have grown up out of the dark confines of the earth; hence the factors that affected us most close*ly became archetypes, and it is these primordial images which influence us most directly, and therefore seem to be the most powerful. ~Carl Jung, CW 10, Page 32.
I would like to suggest that every psychic reaction which is out of proportion to its precipitating cause should be investigated as to whether it may be conditioned at the same time by an archetype. ~Carl Jung, CW 10, Page 32.
We should make the archetype responsible only for a definite, minimal, normal degree of fear; any pronounced increase, felt to be abnormal, must have special causes. ~Carl Jung, CW 10, Page 33.
Arrangement in triads is an archetype in the history of religion, which in all probability formed the basis of the Christian Trinity. ~Carl Jung, CW 11, Page 113.
The body as a whole, so it seems to me, is a pattern of behavior, and man as a whole is an Archetype. ~Carl Jung, Letter to Medard Boss, 27June1947.
The archetypes. . . are not intellectually invented. They are always there and they produce certain processes in the unconscious one could best compare with myths. That's the origin of mythology. Mythology is a dramatization of a series of images that formulate the life of the archetypes. ~C.G. Jung Speaking, Page 348.
Music is dealing with such deep archetypal material with boots as swift as and those who play don't realize this. Yet, used therapeutically from this level music should be an essential part of every analysis ~Carl Jung, J.E.T., Page 126.
In our ordinary mind we are in the worlds of time and space and within the separate individual psyche. In the state of the archetype we are in the collective psyche, in a world-system whose space-time categories are relatively or absolutely abolished. ~Carl Jung, Letters Volume II, P. 399.
We must, however, constantly bear in mind that what we mean by "archetype" is in itself irrepresentable, but has effects which make visualisation of it possible, namely the archetypal images and ideas. ~Carl Jung, CW 8, Page 214.
The archetype is an irrepresentable factor, a "disposition" which starts functioning at a given moment in the development of the human mind and arranges the material of consciousness in definite patterns. ~Carl Jung, CW 11, Page 148.
The archetypes are complementary and equivalents of the "outside" world and therefore possess "cosmic" character. Thins explains their numinosity and godlikeness. ~Carl Jung, CW 9, Page 196.
The word "type" means "blow" or "imprint", thus an archetype presupposes an imprinter. ~Carl Jung, CW 12, Page 14.
We simply do not know the ultimate derivation of the archetype any more than we know the origin of the psyche. ~Carl Jung, CW 12, Page 14.
The archetype signifies that particular spiritual reality which cannot be attained unless life is lived in consciousness. ~Carl Jung, Jung-Ostrowski, Page 21.
Archetypes are images in the soul that represent the course of one's life. One part of the archetypal content is of material and the other of spiritual origin. ~Carl Jung, Jung-Ostrowski, Page 21.
When all the archetypal images are properly placed in a hierarchy, when that which must be below is below, and that which must be above is above, our final condition can recapture our original blissful state. ~Carl Jung, Jung-Ostrowski, Page 21.
Archetypes are not matters of faith; we can know that they are there. ~Carl Jung, Jung-Ostrowski, Page 21.
When an archetypal event approaches the sphere of consciousness, it also manifests itself in the outer life. ~Carl Jung, Jung-Ostrowski, Page 55.
When an archetype is constellated it can appear in the inner and the outer world at the same time. Each distinct case is an example of creation. ~Carl Jung, Jung-Ostrowski, Page 55.
There is a story that says that when Mohammed ascended into Heaven the stone in the Temple of Jerusalem wanted to go too. The archetype manifests itself in the outer world as sympathia. ~Carl Jung, Jung-Ostrowski, Page 56.
I should like to study the theory of numbers. What is a number, an entity, a sequence, an archetype? We think we can perceive and grasp a number logically and suddenly it behaves quite differently from the way we expected. ~Carl Jung, Jung-Ostrowski, Page 55.
That is the first archetype [Oedipus] Freud discovered; the first and the only one. ~Carl Jung, Evans Conversations, Page 13.
The anima is an archetypal form, expressing the fact that a man has a minority of feminine or female genes. ~Carl Jung, Evans Conversations, Page 18.
It is a peculiar fact that the archetype of the anima plays a very great role in Western literature, French and Anglo-Saxon. But in Germany, there are exceedingly few examples in German literature where the anima plays a role. . . . ~Carl Jung, Evans Conversations, Page 21.
Nobody can say where man ends. That is the beauty of it, you know. It is very interesting. The unconscious of man can reach—God knows where. There we are going to make discoveries. ~Carl Jung, Evans Conversations, Page 21.
It [The Mandala] is the archetype of inner order; and it is always used in that sense, either to make arrangements of the many, many aspects of the universe, a world scheme, or to arrange the complicated aspects of our psyche into a scheme. ~Carl Jung, Evans Conversations, Page 21.
A mandala spontaneously appears as a compensatory archetype during times of disorder. ~Carl Jung, Evans Conversations, Page 21.
. . . what is meant [by the child archetype] is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain. ~Carl Jung, CW 11, Para 742.
The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the Self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. ~Carl Jung, MDR, Page 334-335.
Primeval history is the story of the beginning of consciousness by differentiation from the archetypes. ~Carl Jung, Jung-Ostrowski, Page 32.
the Church severed the coniunctio from the physical realm altogether, and natural philosophy turned it into an abstract theoria. These developments meant the gradual transformation of the archetype into a psychological process which, in theory, we can call a combination of conscious and unconscious processes. ~Carl Jung, CW 9i, para. 295.
It is a great mistake in practice to treat an archetype as if it were a mere name, word, or concept. It is far more than that: it is a piece of life, an image connected with the living individual by the bridge of emotion. ~Carl Jung, Man and His Symbols, Page 96.
Archetypes are not mere concepts but are entities, exactly like whole numbers, which are not merely aids to counting but possess irrational qualities that do not result from the concept of counting, as for instance the prime numbers and their behavior. ~Carl Jung, Letters Vol. II, Page 22.
Inasmuch as karma means either a personal or at least an individual inherited determinant of character and fate, it represents the individually differentiated manifestation of the instinctual behaviour pattern, i.e., the general archetypal disposition. ~Carl Jung, Letters Vol. II, Pages 287-289.
"If as seems probable, the aeon of the fishes is ruled by the archetypal motif of the 'hostile brothers,' then the approach of the next Platonic month, namely Aquarius, will constellate the problem of the union of opposites. It will then no longer be possible to write off evil as a mere privatio boni; its real existence will have to be recognized"). ~Liber Novus, Page 316, Footnote 275
We do not know what an archetype is (i.e., consists of), since the nature of the psyche is inaccessible to us, but we know that archetypes exist and work. ~Carl Jung, The Symbolic Self, Page 694.
The better we understand the archetype, the more we participate in its life and the more we realize its eternity or timelessness. ~Carl Jung, The Symbolic Self, Page 695.
There is no real life without archetypal experiences. The ordinary life is two-dimensional-it consists of pieces of paper-but the real life consists of three dimensions, and if it doesn't it is not real life, but is a provisional life. ~Carl Jung, Zarathustra Seminar, Page 970.
The self in its divinity (i.e., the archetype) is unconscious of itself. It can become conscious only within our consciousness. And it can do that only if the ego stands firm. ~Carl Jung; Letters Volume 1; 335-336.
It is a primordial, universal idea that the dead simply continue their earthly existence and do not know that they are disembodied spirits an archetypal idea which enters into immediate, visible manifestation whenever anyone sees a ghost. ~Carl Jung, Psychology and Religion, Page 518.
The archetypes are, so to speak, organs of the pre-rational psyche. They are eternally inherited forms and ideas which have at first no specific content. Their specific content only appears in the course of the individual's life, when personal experience is taken up in precisely these forms. ~Carl Jung, Psychology and Religion, Page 518.
The archetype is outside of me as well as in me. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70.
My God-image corresponds to an autonomous archetypal pattern. Therefore I can experience God as if he were an object, but I need not assume that it is the only image. ~Carl Jung, Letters II, 154.
Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites! This is unavoidable, for consciousness can keep only a few images in full clarity at one time, and even this clarity fluctuates. ~Carl Jung; Man and His symbols; Page 20.
With the archetype of the anima, we enter the realm of the gods, or rather, the realm that metaphysics has reserved for itself. ~Carl Jung, CW 9, Archetypes of the Collective Unconscious, Page 28
When I say as a psychologist , that God is an archetype, I mean by that the "type" in the psyche. ~Carl Jung, CW 12, Psychology and Alchemy, Page 149
Analysts and mathematicians both consider themselves infallible; they live with invisible magic cloaks around them. They are both concerned with archetypes . Archetypes are living powers; they are the "thoughts of God." ~Carl Jung, Conversations with C.G. Jung, Page 59.
Matter may be stimulated by the inner psychic process, understood archetypally, to produce something analogous. A latent tension, for example, can manifest itself in creaking wood. Matter plays along with the psychic process. There is a story that says that when Mohammed ascended into Heaven the stone in the Temple of Jerusalem wanted to go too. The archetype manifests itself in the outer world as sympathia. ~Carl Jung, Conversations with C.G. Jung, Page 51.
We should be particularly watchful when synchronous events occur for a numen is then in sight. In a certain mood one notices that the crows fly towards the left. When an archetypal event approaches the sphere of consciousness, it also manifests itself in the outer life. ~Carl Jung, Conversations with C.G. Jung, Page 51
When someone is under a grave threat, and the archetypes are constellated, synchronistic situations can arise -- events that are independent of him, existing in the outside world. ~ Carl Jung, Conversations with C.G. Jung, Page 51.
Like every archetype, the animus has a Janus face. ~Carl Jung, CW 13, The Philosophical Tree; Page 268.
An archetype is composed of an instinctual factor and a spiritual image. ~Carl jung, Conversations with C.G. Jung, Archetypes; Page 21.
Archetypes are not matters of faith; we can know that they are there. ~Carl Jung; Conversations with C.G. Jung; Archetypes; Page 21.
The archetype signifies that particular spiritual reality which cannot be attained unless life is lived in consciousness. ~Carl Jung, Conversations with C.G. Jung, Archetypes, Page 21.
Archetypes are images in the soul that represent the course of one’s life. ~Carl Jung; Conversations with C.G. Jung; Archetypes; Page 21.
Archetypes are complexes of experience that come upon us like fate, and their effects are felt in our most personal life. The anima no longer crosses our path as a goddess, but, it may be, as an intimately personal misadventure, or perhaps as our best venture. When, for instance, a highly esteemed professor in his seventies abandons his family and runs off with a young red-headed actress, we know that the gods have claimed another victim. ~Carl Jung; "Archetypes and the Collective Unconscious"; CW 9, Part I: The Archetypes and the Collective Unconscious. Page 62.
Take for comparison the daily course of the sun-but a sun that is endowed with human feeling and man's limited consciousness. In the morning it rises from the nocturnal sea of unconsciousness and looks upon the wide, bright world which lies before it in an expanse that steadily widens the higher it climbs in the firmament. In this extension of its field of action caused by its own rising, the sun will discover its significance; it will see the attainment of the greatest possible height, and the widest possible dissemination of its blessings, as its goal. In this conviction the sun pursues its course to the unforeseen zenith-unforeseen, because its career is unique and individual, and the culminating point could not be calculated in advance. At the stroke of noon the descent begins. And the descent means the reversal of all the ideals and values that were cherished in the morning. - "The Stages of Life" (1930). In CW 8: The Structure and Dynamics of the Psyche.
We must constantly bear in mind that what we mean by "archetype" is in itself irrepresentable, but has effects which make visualizations of it possible, namely, the archetypal images and ideas. We meet with a similar situation in physics: there the smallest particles are themselves irrepresentable but have effects from the nature of which we can build up a model. The archetypal image, the motif or mythologem, is a construction of this kind. ~Carl Jung; "On the Nature of the Psyche" (1947). In CW 8: The Structure and Dynamics of the Psyche. P.417.
The archetype or primordial image might suitably be described as the instinct's perception of itself, or as the self portrait of the instinct, in exactly the same way as consciousness is an inward perception of the objective life-process. ~Carl Jung; "Instinct and the Unconscious" (1919). CW 8: The Structure and Dynamics of the Psyche P.277.
The God-image is a complex of ideas of an archetypal nature, it must necessarily be regarded as representing a certain sum of energy (libido) which appears in which creates the attributes of divinity is the father-imago, while in the older religions it was the mother imago… In certain pagan conceptions of divinity the maternal element is strongly emphasized. ~Carl Jung; Symbols of Transformation; para. 89.
The archetypal image of the wise man, the savior or redeemer, lies buried and dormant in man's unconscious since the dawn of culture; it is awakened whenever the times are out of joint and a human society is committed to a serious error. ~Carl Jung; Modern Man in Search of a Soul.
Archetypal statements are based upon instinctive preconditions and have nothing to do with reason; they are neither rationally grounded nor can they be banished by rational arguments. They have always been part of the world scene representations collectives, as Levy-Bruhl rightly called them. Certainly the ego and its will have a great part to play in life; but what the ego wills is subject in the highest degree to the interference, in ways of which the ego is usually unaware, of the autonomy and numinosity of archetypal processes. Practical consideration of these processes is the essence of religion, insofar as religion can be approached from a psychological point of view. ~Carl Jung Memories Dreams and Reflections; Page 353
The psychic fact “God” is a typical autonomism, a collective archetype…It is therefore characteristic not only of all higher forms of religion, but appears spontaneously in the dreams of individuals. ~Carl Jung; CW 8; fn 29.
At such moments ["when an archetypal situation occurs"] we are no longer individuals, but the race. . . . ~Carl Jung; On the Relation of Analytical Psychology to Poetry; CW 15: 128.
Archetypes speak the language of high rhetoric, even of bombast. ~Carl Jung; Memories, Dreams and Reflections; Chapter 6.
The primordial image, or archetype, is a figure--be it a daemon, a human being, or a process--that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure. . . . In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history. . . . ~Carl Jung; On the Relation of Analytical Psychology to Poetry; CW 15; 127.
A remarkable instance of this can be found in the Eleusinian mysteries, which were finally suppressed in the beginning of the seventh century of the Christian era. They expressed, together with the Delphic oracle, the essence and spirit of ancient Greece. On a much greater scale, the Christian era itself owes its name and significance to the antique mystery of the god-man, which has its roots in the archetypal Osiris-Horus myth of ancient Egypt. ~Carl Jung; Man and His Symbols; P. 68.
It would be blasphemy to assert that God can manifest Himself everywhere save only in the human soul. Indeed the very intimacy of the relationship between Cod and the soul automatically precludes any devaluation of the latter. It would be going perhaps too far to speak of an affinity; but at all events the soul must contain in itself the faculty of relation to God, i.e. a correspondence, otherwise a connection could never come about This correspondence is, in psychological terms, the archetype of the God-image [q.v.]" ~Carl Jung; Memories Dreams and Reflections; Pages 399-400 and Psychology and Alchemy, CW 12, par. 11.
Just as the "psychic infra-red," the biological instinctual psyche, gradually passes over into the physiology of the organism and thus merges with its chemical and physical conditions, so the "psychic ultra-violet," the archetype, describes a field which exhibits none of the peculiarities of the physiological and yet, in the last analysis, can no longer be regarded as psychic. ~Carl Jung; On the Nature of the Psyche; CW 8: The Structure and Dynamics of the Psyche; Page 420.
While the man who despairs marches towards nothingness, the one who has placed his faith in the archetype follows the tracks of life and lives right into his death. Both, to be sure, remain in uncertainty, but the one lives against his instincts, the other with them. ~Carl Jung; MDR; Page 306.
All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet. ~Carl Jung; The Integration of the Personality p. 72
The unconscious . . . is the source of the instinctual forces of the psyche and of the forms or categories that regulate them, namely the archetypes. ~Carl Jung; The Structure of the Psyche; CW 8, par. 342.
The drama of the archetypal life of Christ describes in symbolic images the events of the conscious life–as well as in the life that transcends consciousness–of a man who has been transformed by his higher destiny. ~Carl Jung; Psychology and Religion.
Archetypes are like riverbeds which dry up when the water deserts them, but which it can find again at any time. An archetype is like an old watercourse along which the water of life has flowed for centuries, digging a deep channel for itself. The longer it has flowed in this channel the more likely it is that sooner or later the water will return to its old bed. ~Carl Jung: CW 10; Civilization in Transition; Wotan; Page 395.
Hierosgamos. Sacred or spiritual marriage, union of archetypal figures in the rebirth mysteries of antiquity and also in alchemy. Typical examples are the representation of Christ and the Church as bridegroom and bride (sponsus et sponsa) and the alchemical conjunction of sun and moon. ~Carl Jung; Memories Dreams and Reflections; Page 395.
With a little self-criticism one can see through the shadow-so far as its nature is personal. But when it appears as an archetype, one encounters the same difficulties as with anima and animus. In other words, it is quite within the bounds of possibility for a man to recognize the relative evil of his nature, but it is a rare and shattering experience for him to gaze into the face of absolute evil. ~Carl Jung; CW 17; The Shadow; Page 338; par. 19.
This image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or 'archetype' [q.v.] of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman . . .
Since this image is unconscious, it is always unconsciously projected upon the person of the beloved, and is one of the chief reasons for passionate attraction or aversion." ~Carl Jung; Memories Dreams and Reflections; Page 391.
Instinct is anything but a blind and indefinite impulse, since it proves to be attuned and adapted to a definite external situation. This latter circumstance gives it its specific and irreducible form. Just as instinct is original and hereditary, so too, its form is age-old, that is to say, archetypal. It is even older and more conservative than the body's form. ~Carl Jung; The Undiscovered Self; Page 49.
Like any archetype, the essential nature of the self is unknowable, but its manifestations are the content of myth and legend. ~Carl Jung, Definitions CW 6, Para 790.
The idea of angels, archangels, “principalities and powers” in St. Paul, the archons of the Gnostics, the heavenly hierarchy of Dionysius the Areopagite, all come from the perception of the relative autonomy of the archetypes. ~Carl Jung, CW 7, Page 66, Para 104.
It seems to me probable that the real nature of the archetype is not capable of being made conscious, that it is transcendent, on which account I call it psychoid. ~Carl Jung, CW 8, para. 417.
Often when people behave in an exceedingly unexpected manner the appearance of an archetype is the explanation ; archetypes go back not only through human history, but to our ancestors the animals, that is why we are able to understand animals so well and make friends with them. ~Carl Jung, ETH Lectures, Vol. 2, Page 177.
The idea of transformation and renewal by means of the serpent is a well-substantiated archetype. It is [a] healing [symbol] ~Carl Jung, CW 7, Par 184.
…as I have inserted some rather extensive material illustrating the multiple "luminosities" of the unconscious, representing the "conscious-like" nuclei of volitional acts (presumably identical with archetypes). ~Carl Jung, Letters Vol. 1, Page 448-449.
The self in its divinity (i.e., the archetype) is unconscious of itself It can be come conscious only within our consciousness. And it can do that only if the ego stands firm. ~Carl Jung, Letters Vol. 1, Pages 335-337.
But every archetype before it is integrated consciously wants to manifest itself physically since it forces the subject into its own form. ~Carl Jung, Letters Vol. 1, Pages 335-337.
My further writing led me to the archetype of the God-man and to the phenomenon of synchronicity which adheres to the archetype. ~Carl Jung, Letters Vol. 1, Pages 479-481.
It is when we come to a summit in life that the archetypal symbols appear. These primeval pictures of human life form the collective unconscious. ~Carl Jung, Modern Psychology, Pages 176-177.
The moment where the archetype appears is always characterized by remarkable emotion; it, as it were, fascinates the dreamer and exalts him, as if the Muse had kissed him not only on the forehead but on the shoulder. ~Carl Jung, Modern Psychology, Page 177.
But this is where the above-mentioned difficulty comes in: our knowledge of the instincts, i .e., of the underlying biological drives, is very inadequate, so that it is only with the greatest difficulty and great uncertainty that we can equate the archetypes with them. ~Carl Jung, Letters Vol. 1, Pages 546-548.
The archetypal or image side seldom comes to the surface in young people, they take instinct for granted, and never stop to think what the meaning of it is, it just functions naturally. ~Carl Jung, Modern Psychology, Page 213.
She [The Anima] herself is the archetype of mere life that leads into experiences and awareness. ~Carl Jung, Letters Vol. 1, Pages 498-499.
The archetypes of the unconscious can be shown empirically to be the equivalents of religious dogmas. ~Carl Jung, Psychology and Alchemy, Page 17.
In the West the archetype is filled out with the dogmatic figure of Christ; in the East, with Purusha, the Atman, Hiranyagarbha, the Buddha, and so on. ~Carl Jung, Psychology and Alchemy, Page 17.
It is also a plausible hypothesis that the archetype is produced by the original life urge and then gradually grows up into consciousness-with the qualification, however, that the innermost essence of the archetype can never become wholly conscious, since it is beyond the power of imagination and language to grasp and express its deepest nature. ~Carl Jung, Letters Vol. 1, Page 313.
Your conception of the archetype as a psychic gene is quite possible. ~ Carl Jung, Letters Vol. 1, Page 313.
But the ground-plan of these images [Archetypal] is universal and must be assumed to be pre-existent, since it can be demonstrated in the dreams of small children or uneducated persons who could not possibly have been influenced by tradition. ~Carl Jung, Letters Vol. 1, Pages 538-539.
Thus the archetype as a phenomenon is conditioned by place and time, but on the other hand it is an invisible structural pattern independent of place and time, and like the instincts proves to be an essential component of the psyche. ~Carl Jung, Letters Vol. 1, Pages 538-539.
The combination of priest and medicine man is not so impossible as you seem to think. They are based upon a common archetype, which will assert its right provided your inner development will continue as hitherto. ~Carl Jung, Letters Vol. 1, Pages 516-517.
In archetypal conceptions and instinctual perceptions, spirit and matter confront one another on the psychic plane. ~Carl Jung, CW 8, Para 420.
If so, the position of the archetype would be located beyond the psychic sphere, analogous to the position of physiological instinct, which is immediately rooted in the stuff of the organism and, with its psychoid nature, forms the bridge to matter in general. ~Carl Jung, CW 8, Para 420.
The dreams of early childhood contain mythological motifs which the children could not possibly know of. These archetypal images are the primeval knowledge of mankind; we are born with this inheritance, though this fact is not obvious and only becomes visible in indirect ways. ~Carl Jung, ETH, Lecture XIV, Page 119.
Consciousness thus is torn from its roots and no longer able to appeal to the authority of the archetypal images; it has Promethean freedom, it is true, but also a godless hybris. It does indeed soar above the earth, even above mankind, but the danger of an upset is there, not for every individual, to be sure, but collectively for the weak. ~Carl Jung, The Secret of the Golden Flower, Page 85.
This system of images is also born in human beings, it is the archetypes, the potential force in man, but it only comes to the surface when the moment for it is ripe, then the archetype functions as an urge, like an instinct. ~Carl Jung, ETH Lecture IV 24 May 1935, Pages 213.
In the collective unconscious the archetypes and the instincts are one and the same thing. ~Carl Jung, ETH Lecture IV 24 May 1935, Pages 213.
The Sambhoga-kaya corresponds exactly to the modern term collective unconscious; and the archetypal figures correspond to the Devatas of our text. ETH Lecture XIII 17Feb1939, Page 86.
The history of energetics is largely intuitive, it starts primitively as intuitions of archetypes, first they were beings, now they are mathematical formulas. ~Carl Jung, Lecture III, 4May1934, Page 100.
Do not allow yourself to go gray over missing my 60th birthday. The abstract number 60 means nothing at all to me. I much prefer to know, through hearing from you, what you are doing. What the European Jews are doing I already know, but what the Jews are doing on archetypal soil—that interests me extraordinarily. ~Carl Jung, 22Dec1935.
Anthropos: Original or primordial man, an archetypal image of wholeness in alchemy, religion and Gnostic philosophy. There is in the unconscious an already existing wholeness, the "homo totus" of the Western and the Chên-yên (true man) of Chinese alchemy, the round primordial being who represents the greater man within, the Anthropos, who is akin to God. ~Carl Jung, CW 14, par. 152.
I tried to give a general view of the structure of the unconscious. Its contents, the archetypes, are as it were the hidden foundations of the conscious mind, or, to use another comparison, the roots which the psyche has sunk not only in the earth in the narrower sense but in the world in general. ~Carl Jung, CW 10, Page 31.
Archetypes are systems of readiness for action, and at the same time images and emotions. They are inherited with the brain structure—indeed, they are its psychic aspect. ~Carl Jung, CW 10, Page 31.
We shall have to reckon with quite unusual difficulties in dealing with it, and the first of these is that the archetype and its function must be understood far more as a part of man's prehistoric, irrational psychology than as a rationally conceivable system. ~Carl Jung, CW 10, Page 31.
Phylogenetically as well as ontogenetically we have grown up out of the dark confines of the earth; hence the factors that affected us most close*ly became archetypes, and it is these primordial images which influence us most directly, and therefore seem to be the most powerful. ~Carl Jung, CW 10, Page 32.
I would like to suggest that every psychic reaction which is out of proportion to its precipitating cause should be investigated as to whether it may be conditioned at the same time by an archetype. ~Carl Jung, CW 10, Page 32.
We should make the archetype responsible only for a definite, minimal, normal degree of fear; any pronounced increase, felt to be abnormal, must have special causes. ~Carl Jung, CW 10, Page 33.
Arrangement in triads is an archetype in the history of religion, which in all probability formed the basis of the Christian Trinity. ~Carl Jung, CW 11, Page 113.
The body as a whole, so it seems to me, is a pattern of behavior, and man as a whole is an Archetype. ~Carl Jung, Letter to Medard Boss, 27June1947.
The archetypes. . . are not intellectually invented. They are always there and they produce certain processes in the unconscious one could best compare with myths. That's the origin of mythology. Mythology is a dramatization of a series of images that formulate the life of the archetypes. ~C.G. Jung Speaking, Page 348.
Music is dealing with such deep archetypal material with boots as swift as and those who play don't realize this. Yet, used therapeutically from this level music should be an essential part of every analysis ~Carl Jung, J.E.T., Page 126.
In our ordinary mind we are in the worlds of time and space and within the separate individual psyche. In the state of the archetype we are in the collective psyche, in a world-system whose space-time categories are relatively or absolutely abolished. ~Carl Jung, Letters Volume II, P. 399.
We must, however, constantly bear in mind that what we mean by "archetype" is in itself irrepresentable, but has effects which make visualisation of it possible, namely the archetypal images and ideas. ~Carl Jung, CW 8, Page 214.
The archetype is an irrepresentable factor, a "disposition" which starts functioning at a given moment in the development of the human mind and arranges the material of consciousness in definite patterns. ~Carl Jung, CW 11, Page 148.
The archetypes are complementary and equivalents of the "outside" world and therefore possess "cosmic" character. Thins explains their numinosity and godlikeness. ~Carl Jung, CW 9, Page 196.
The word "type" means "blow" or "imprint", thus an archetype presupposes an imprinter. ~Carl Jung, CW 12, Page 14.
We simply do not know the ultimate derivation of the archetype any more than we know the origin of the psyche. ~Carl Jung, CW 12, Page 14.
The archetype signifies that particular spiritual reality which cannot be attained unless life is lived in consciousness. ~Carl Jung, Jung-Ostrowski, Page 21.
Archetypes are images in the soul that represent the course of one's life. One part of the archetypal content is of material and the other of spiritual origin. ~Carl Jung, Jung-Ostrowski, Page 21.
When all the archetypal images are properly placed in a hierarchy, when that which must be below is below, and that which must be above is above, our final condition can recapture our original blissful state. ~Carl Jung, Jung-Ostrowski, Page 21.
Archetypes are not matters of faith; we can know that they are there. ~Carl Jung, Jung-Ostrowski, Page 21.
When an archetypal event approaches the sphere of consciousness, it also manifests itself in the outer life. ~Carl Jung, Jung-Ostrowski, Page 55.
When an archetype is constellated it can appear in the inner and the outer world at the same time. Each distinct case is an example of creation. ~Carl Jung, Jung-Ostrowski, Page 55.
There is a story that says that when Mohammed ascended into Heaven the stone in the Temple of Jerusalem wanted to go too. The archetype manifests itself in the outer world as sympathia. ~Carl Jung, Jung-Ostrowski, Page 56.
I should like to study the theory of numbers. What is a number, an entity, a sequence, an archetype? We think we can perceive and grasp a number logically and suddenly it behaves quite differently from the way we expected. ~Carl Jung, Jung-Ostrowski, Page 55.
That is the first archetype [Oedipus] Freud discovered; the first and the only one. ~Carl Jung, Evans Conversations, Page 13.
The anima is an archetypal form, expressing the fact that a man has a minority of feminine or female genes. ~Carl Jung, Evans Conversations, Page 18.
It is a peculiar fact that the archetype of the anima plays a very great role in Western literature, French and Anglo-Saxon. But in Germany, there are exceedingly few examples in German literature where the anima plays a role. . . . ~Carl Jung, Evans Conversations, Page 21.
Nobody can say where man ends. That is the beauty of it, you know. It is very interesting. The unconscious of man can reach—God knows where. There we are going to make discoveries. ~Carl Jung, Evans Conversations, Page 21.
It [The Mandala] is the archetype of inner order; and it is always used in that sense, either to make arrangements of the many, many aspects of the universe, a world scheme, or to arrange the complicated aspects of our psyche into a scheme. ~Carl Jung, Evans Conversations, Page 21.
A mandala spontaneously appears as a compensatory archetype during times of disorder. ~Carl Jung, Evans Conversations, Page 21.
. . . what is meant [by the child archetype] is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain. ~Carl Jung, CW 11, Para 742.
The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the Self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. ~Carl Jung, MDR, Page 334-335.
Primeval history is the story of the beginning of consciousness by differentiation from the archetypes. ~Carl Jung, Jung-Ostrowski, Page 32.
the Church severed the coniunctio from the physical realm altogether, and natural philosophy turned it into an abstract theoria. These developments meant the gradual transformation of the archetype into a psychological process which, in theory, we can call a combination of conscious and unconscious processes. ~Carl Jung, CW 9i, para. 295.
It is a great mistake in practice to treat an archetype as if it were a mere name, word, or concept. It is far more than that: it is a piece of life, an image connected with the living individual by the bridge of emotion. ~Carl Jung, Man and His Symbols, Page 96.
Archetypes are not mere concepts but are entities, exactly like whole numbers, which are not merely aids to counting but possess irrational qualities that do not result from the concept of counting, as for instance the prime numbers and their behavior. ~Carl Jung, Letters Vol. II, Page 22.
Inasmuch as karma means either a personal or at least an individual inherited determinant of character and fate, it represents the individually differentiated manifestation of the instinctual behaviour pattern, i.e., the general archetypal disposition. ~Carl Jung, Letters Vol. II, Pages 287-289.
The Mask of God
You see, the archetype is a force. It has an autonomy, and it can suddenly seize you. It is like a seizure. ~Carl Jung, Evans Conversations, Page 17
Nobody has ever seen an archetype, and nobody has ever seen an atom either. ~Carl Jung, Letters Vol. II, Pages 53-55.
When I say "atom" I am talking of the model made of it; when I say "archetype" I am talking of ideas corresponding to it, but never of the thing-in itself, which in both cases is a transcendental mystery. ~Carl Jung, Letters Vol. II, Pages 53-55.
One must therefore assume that the effective archetypal ideas, including our model of the archetype, rest on something actual even though unknowable, just as the model of the atom rests on certain unknowable qualities of matter. ~Carl Jung, Letters Vol. II, Pages 53-55.
Nobody would assume that the biological pattern is a philosophical assumption like the Platonic idea or a Gnostic hypostasis. The same is true of the archetype. ~Carl Jung, Letters Vol. II, Page 152.
Emotions follow an instinctual pattern, i.e., an archetype. ~Carl Jung, Letters Vol. II, Pages 43-47. Purple
It looks as if the collective character of the archetypes would manifest itself also in meaningful coincidences, i.e., as if the archetype (or the collective unconscious) were not only inside the individual, but also outside, viz. in one's environment, as if sender and percipient were in the same psychic space, or in the same time (in precognition cases). ~Carl Jung, Letters Vol. II, Pages 43-47.
Where an archetype prevails, we can expect synchronistic phenomena, i.e., acausal correspondences, which consist in a parallel arrangement of facts in time. The arrangement is not the effect of a cause. ~Carl Jung, Letters Vol. II, Pages 43-47.
Divine favour and daemonic evil or danger are archetypal. ~Carl Jung, Letters Vol. II, Pages 52-53.
Just as the physicist regards the atom as a model, I regard archetypal ideas as sketches for the purpose of visualizing the unknown background. ~Carl Jung, Letters Vol. II, Pages 64-65.
No doubt the archetypes are present everywhere, but there is also a widespread resistance to this "mythology." That is why even the gospel has to be "demythologized." ~Carl Jung, Letters Vol. II, Pages 83-86.
I fully realize that Catholic analysts are faced with very particular problems which, on the one hand, are an aggravation of the work which is difficult in itself already, yet on the other hand, an asset, since you start within a world of thought and feeling based upon archetypal realities. ~Carl Jung, Letters Vol. II, Pages 100-101.
This archetypal drama is at the same time exquisitely psychological and historical. We are actually living in the time of the splitting of the world and of the invalidation of Christ. ~Carl Jung, Letters Vol. II, Pages 133-138
I never look for archetypes and don't try to find them; enough when they come all by themselves. ~Carl Jung, Letters Vol. II, Pages 159-161.
The "archetype" is practically synonymous with the biological concept of the behaviour pattern. But as the latter designates external phenomena chiefly, I have chosen the term "archetype" for "psychic pattern." ~Carl Jung, Letters Vol. II, Pages 151-154.
Nobody would assume that the biological pattern is a philosophical assumption like the Platonic idea or a Gnostic hypostasis. The same is true of the archetype. Its autonomy is an observable fact and not a philosophical hypostasis. ~Carl Jung, Letters Vol. II, Pages 151-154.
My God-image corresponds to an autonomous archetypal pattern. Therefore I can experience God as if he were an object, but I need not assume that it is the only image. ~Carl Jung, Letters Vol. II, Pages 151-154.
Nobody has ever seen an archetype, and nobody has ever seen an atom either. ~Carl Jung, Letters Vol. II, Pages 53-55.
When I say "atom" I am talking of the model made of it; when I say "archetype" I am talking of ideas corresponding to it, but never of the thing-in itself, which in both cases is a transcendental mystery. ~Carl Jung, Letters Vol. II, Pages 53-55.
One must therefore assume that the effective archetypal ideas, including our model of the archetype, rest on something actual even though unknowable, just as the model of the atom rests on certain unknowable qualities of matter. ~Carl Jung, Letters Vol. II, Pages 53-55.
Nobody would assume that the biological pattern is a philosophical assumption like the Platonic idea or a Gnostic hypostasis. The same is true of the archetype. ~Carl Jung, Letters Vol. II, Page 152.
Emotions follow an instinctual pattern, i.e., an archetype. ~Carl Jung, Letters Vol. II, Pages 43-47. Purple
It looks as if the collective character of the archetypes would manifest itself also in meaningful coincidences, i.e., as if the archetype (or the collective unconscious) were not only inside the individual, but also outside, viz. in one's environment, as if sender and percipient were in the same psychic space, or in the same time (in precognition cases). ~Carl Jung, Letters Vol. II, Pages 43-47.
Where an archetype prevails, we can expect synchronistic phenomena, i.e., acausal correspondences, which consist in a parallel arrangement of facts in time. The arrangement is not the effect of a cause. ~Carl Jung, Letters Vol. II, Pages 43-47.
Divine favour and daemonic evil or danger are archetypal. ~Carl Jung, Letters Vol. II, Pages 52-53.
Just as the physicist regards the atom as a model, I regard archetypal ideas as sketches for the purpose of visualizing the unknown background. ~Carl Jung, Letters Vol. II, Pages 64-65.
No doubt the archetypes are present everywhere, but there is also a widespread resistance to this "mythology." That is why even the gospel has to be "demythologized." ~Carl Jung, Letters Vol. II, Pages 83-86.
I fully realize that Catholic analysts are faced with very particular problems which, on the one hand, are an aggravation of the work which is difficult in itself already, yet on the other hand, an asset, since you start within a world of thought and feeling based upon archetypal realities. ~Carl Jung, Letters Vol. II, Pages 100-101.
This archetypal drama is at the same time exquisitely psychological and historical. We are actually living in the time of the splitting of the world and of the invalidation of Christ. ~Carl Jung, Letters Vol. II, Pages 133-138
I never look for archetypes and don't try to find them; enough when they come all by themselves. ~Carl Jung, Letters Vol. II, Pages 159-161.
The "archetype" is practically synonymous with the biological concept of the behaviour pattern. But as the latter designates external phenomena chiefly, I have chosen the term "archetype" for "psychic pattern." ~Carl Jung, Letters Vol. II, Pages 151-154.
Nobody would assume that the biological pattern is a philosophical assumption like the Platonic idea or a Gnostic hypostasis. The same is true of the archetype. Its autonomy is an observable fact and not a philosophical hypostasis. ~Carl Jung, Letters Vol. II, Pages 151-154.
My God-image corresponds to an autonomous archetypal pattern. Therefore I can experience God as if he were an object, but I need not assume that it is the only image. ~Carl Jung, Letters Vol. II, Pages 151-154.
Heidi Taillefer
Man must remain conscious of the world of the archetypes, because in it he is still a part of Nature and is connected with his own roots. ~ Jung, CW 9i, Para 174
It is a vessel which we can never empty, and never fill. It has a potential existence only, and when it takes shape in matter it is no longer what it was.
~Carl Jung, CW 9i, Para 301
The archetypes are imperishable elements of the unconscious, but they change their shape continually. ~Carl Jung, CW 9i, Para 301
A complex can be really overcome only if it is lived out to the full.
~Carl Jung, CW 9i, Para 184
It is a vessel which we can never empty, and never fill. It has a potential existence only, and when it takes shape in matter it is no longer what it was.
~Carl Jung, CW 9i, Para 301
The archetypes are imperishable elements of the unconscious, but they change their shape continually. ~Carl Jung, CW 9i, Para 301
A complex can be really overcome only if it is lived out to the full.
~Carl Jung, CW 9i, Para 184
All knowledge of the psyche is itself psychic; in spite of all this the soul is the only experient of life and existence.
It is, in fact, the only immediate experience we can have and the sine qua non of the subjective reality of the world.
The symbols it creates are always grounded in the unconscious archetype, but their manifest forms are moulded by the ideas
acquired by the conscious mind.
The archetypes are the numinous, structural elements of the psyche and possess a certain autonomy and specific energy which enables them to attract, out of the conscious mind, those contents which are best suited to themselves.
The symbols act as transformers, their function being to convert libido from a “lower” into a “higher” form.
This function is so important that feeling accords it the highest values.
The symbol works by suggestion; that is to say, it carries conviction and at the same time expresses the content of that conviction.
It is able to do this because of the numen, the specific energy stored up in the archetype.
Experience of the archetype is not only impressive, it seizes and possesses the whole personality, and is naturally productive of faith.
~Carl Jung, CW 5, Para 344.
The archetypes are the numinous, structural elements of the psyche and possess a certain autonomy and specific energy which enables them to attract, out of the conscious mind, those contents which are best suited to themselves.
~Carl Jung, CW 5, Para 344.
Experience of the archetype is not only impressive, it seizes and possesses the whole personality, and is naturally productive of faith.
~Carl Jung, CW 5, Para 344.
It is, in fact, the only immediate experience we can have and the sine qua non of the subjective reality of the world.
The symbols it creates are always grounded in the unconscious archetype, but their manifest forms are moulded by the ideas
acquired by the conscious mind.
The archetypes are the numinous, structural elements of the psyche and possess a certain autonomy and specific energy which enables them to attract, out of the conscious mind, those contents which are best suited to themselves.
The symbols act as transformers, their function being to convert libido from a “lower” into a “higher” form.
This function is so important that feeling accords it the highest values.
The symbol works by suggestion; that is to say, it carries conviction and at the same time expresses the content of that conviction.
It is able to do this because of the numen, the specific energy stored up in the archetype.
Experience of the archetype is not only impressive, it seizes and possesses the whole personality, and is naturally productive of faith.
~Carl Jung, CW 5, Para 344.
The archetypes are the numinous, structural elements of the psyche and possess a certain autonomy and specific energy which enables them to attract, out of the conscious mind, those contents which are best suited to themselves.
~Carl Jung, CW 5, Para 344.
Experience of the archetype is not only impressive, it seizes and possesses the whole personality, and is naturally productive of faith.
~Carl Jung, CW 5, Para 344.
JUNG ON THE GODS
You have the one God, and you become your one God in the innumerable number of Gods. ~Carl Jung’s Soul, The Red Book, Page 371.
The ancients called the saving word the Logos, an expression of divine reason. So much unreason / was in man that he needed reason to be saved. If one waits long enough, one sees how the Gods all change into serpents and underworld dragons in the end. This is also the fate of the Logos: in the end it poisons us all. In time, we were all poisoned, but unknowingly we kept the One, the Powerful One, the eternal wanderer in us away from the poison. We spread poison and paralysis around us in that we want to educate all the world around us into reason. ~Carl Jung, The Red Book, Page 280.
Believe me: It is no teaching and no instruction that I give you. On what basis should I presume to teach you? I give you news of the way of this man, but not of your own way. My path is not your path therefore I cannot teach you. The way is within us, but not in Gods, nor in teachings, nor in laws. Within us is the way, the truth, and the life. ~Carl Jung, The Red Book, Page 231.
Man shall differentiate himself both from spirituality and sexuality. He shall call spirituality mother, and set her between Heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the mother and the Phallos are superhuman daimons that reveal the world of the Gods. They affect us more than the Gods since they are closely akin to our essence. ~Carl Jung; The Red Book; Scrutinies; Page 352.
Man is a gateway, through which you pass from the outer world of Gods, daimons, and souls into the inner world, out of the greater into the smaller world. Small and inane is man, already he is behind you, and once again you find yourselves in endless space, in the smaller or inner infinity. ~Carl Jung; The Red Book; Page 354.
Who exhausts the mystery of love? … There are those who love men, and those who love the souls of men, and those who love their own soul. Such a one is Philemon, the host of the Gods. ~Carl Jung, The Red Book, Page 315.
Here the soul drew near to my ear and whispered, "The Gods are even happy to turn a blind eye from time to time, since basically they know very well that it would be bad for life if there were no exception to eternal law. Hence their tolerance of the devil. ~Carl Jung, The Red Book, Page 359.
You are no Christian and no pagan, but a hospitable inhospitable one, a host of the Gods, a survivor, an eternal one, the father of all eternal wisdom. ~Carl Jung to Philemon, Liber Novus, Page 315.
The other Gods died of their temporality, yet the supreme meaning never dies, it turns into meaning and then into absurdity, and out of the fire and blood of their collision the supreme meaning rises up rejuvenated anew. ~Carl Jung, Liber Novus, Page 230.
The way is within us, but not in Gods, nor in teachings, nor in laws. Within us is the way, the truth, and the life. ~Carl Jung, Liber Novus, Page 231.
Therefore, and insofar as it is the manner of the Gods to go beyond mortals, they become paralyzed, and become as helpless as children. Divinity and humanity should remain preserved, if man should remain before the God, and the God remain before man. ~Carl Jung, Liber Novus, Page 281.
Are we not sons of the Gods? Why should Gods not be our children? If my father the God should die, a God child should arise from my maternal heart. ~Carl Jung, Liber Novus, Page 286.
Gods are unavoidable. The more you flee from the God, the more surely you fall into his hand. ~Carl Jung, Liber Novus, Page 242.
The Gods envy the perfection of man, because perfection has no need of the Gods. But since no one is perfect, we need the Gods. ~Carl Jung, Liber Novus, Page 244.
I know how to dance. Yes, would we could do it by dancing! Dancing goes with the mating season. I know that there are those who are always in heat, and those who also want to dance for their Gods. Some are ridiculous and others enact Antiquity, instead of honestly admitting their utter incapacity for such expression. ~Carl Jung to The Red One, Liber Novus, Page 260.
He who breaks the wall of words overthrows Gods and defiles temples. The solitary is a murderer. He murders the people, because he thus thinks and thereby breaks down ancient sacred walls. He calls up the daimons of the boundless. ~Carl Jung, Liber Novus, Page 270.
You are completely alone in this struggle, since your Gods have become deaf. You do not know which devils are greater, your vices, or your virtues. But of one thing you are certain, that virtues and vices are brothers. ~Carl Jung, Liber Novus, Page 274.
We had to swallow the poison of science. Otherwise we would have met the same fate as you have: we'd be completely lamed, if we encountered it unsuspecting and unprepared. This poison is so insurmountably strong that everyone, even the strongest, and even the eternal Gods, perish because of it. ~Carl Jung to Izdubar, Liber Novus, Page 279.
If one waits long enough, one sees how the Gods all change into serpents and underworld dragons in the end. This is also the fate of the Logos: in the end it poisons us all. ~Carl Jung, Liber Novus, Page 280.
The world of the Gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly in sexuality. ~Carl Jung, Liber Novus, Page 352.
Man shall differentiate himself both from spirituality and sexuality. He shall call spirituality mother, and set her between Heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the mother and the Phallos are superhuman daimons that reveal the world of the Gods. They affect us more than the Gods since they are closely akin to our essence. ~Carl Jung, Liber Novus, Page 353.
Spirituality and sexuality are not your qualities, not things you possess and encompass. Rather, they possess and encompass you, since they are powerful daimons, Manifestations of the Gods, and hence reach beyond you, existing in themselves. ~Carl Jung, Liber Novus, Page 353.
A free man knows only free Gods and devils that are self-contained and take effect on account of their own force. If they fail to have an effect, that is their own business, and I can remove this burden from myself. But if they are effective, they need neither my protection nor my care, nor my belief. ~Carl Jung, Liber Novus, Page 307.
If I am not conjoined through the uniting of the Below and the Above, I break down into three parts: the serpent, and in that or some other animal form I roam, living nature daimonically, arousing fear and longing. The human soul, living forever within you. The celestial soul, as such dwelling with the Gods, far from you and unknown to you, appearing in the form of a bird. ~Carl Jung’s Soul to him, Black Books, Appendix C., Page 370.
May man rule in the human world. May his laws be valid. But treat the souls, daimons, and Gods in their way; offering what is demanded. But burden no man, demand and expect nothing from him, with what your devil-souls and God-souls lead you to believe, but endure and remain silent and do piously what befits your kind. ~Carl Jung, Liber Novus, Page 343.
Only the gods can pass over the rainbow bridge; mortal men must stick to the earth and are subject to its laws. ~Carl Jung, Psychology and Alchemy, Page 114.
Our mind is the scene upon which the gods perform their plays, and we don't know the beginning and we don't know the end. ~Carl Jung, Zarathustra Seminar, Page 1306.
The gods have become diseases; Zeus no longer rules Olympus but rather the solar plexus and produces curious specimens for the doctor’s consulting room” ~Carl Jung; CW 13; §54.
The fourth, that’s the devil. He is the only metaphysical person outside of the gods. Without the fourth there is no meaning. ~C.G. Jung, Emma Jung and Toni Wolff-A Collection of Remembrances, Pages 51-70.
. . . inner motives spring from a deep source that is not made by consciousness and is not under its control. In the mythology of earlier times, these forces were called mana, or spirits, demons, and gods. They are as active today as ever. If they go against us, then we say that it is just bad luck, or that certain people are against us. The one thing we refuse to admit is that we are dependent upon "powers" that are beyond our control. ~Carl Jung; Man and His Symbols; Page 71.
With the archetype of the anima, we enter the realm of the gods, or rather, the realm that metaphysics has reserved for itself. ~Carl Jung, CW 9, Archetypes of the Collective Unconscious, Page 28
Some examples of editorial slips made by the Church in the Bible:
"Ye will be as gods!"
"When thou art alone then I am with thee."
“If thou would 'st pray enter into thy chamber ..."
The parable of the unjust steward. ~Carl Jung, Conversations with C.G. Jung, Page 45.
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. ~Carl Jung, Conversations with C.G. Jung, Page 36.
When we say "Our Father," the Father also symbolizes that self which is hidden in Heaven, in the unconscious. The Son (Christ) is the consciously achieved self. The Holy Spirit is the Paraclete promised by Christ in the Words "Ye are as gods," or "Greater things will be done by you." ~Carl Jung, Conversations with C.G. Jung, Page 35.
Archetypes are complexes of experience that come upon us like fate, and their effects are felt in our most personal life. The anima no longer crosses our path as a goddess, but, it may be, as an intimately personal misadventure, or perhaps as our best venture. When, for instance, a highly esteemed professor in his seventies abandons his family and runs off with a young red-headed actress, we know that the gods have claimed another victim. ~Carl Jung; "Archetypes and the Collective Unconscious"; CW 9, Part I: The Archetypes and the Collective Unconscious. Page 62.
We are living in what the Greeks called the right time for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science. ~Carl Jung; The Undiscovered Self; Page 110.
The Brahmans to look upon the fire both as the subject and the object of a sacrifice. The fire embraced the offering, and was thus a kind of priest; it carried it to the gods, and was thus a kind of mediator between gods and men. But the fire represented also something divine, a god to whom honour was due, and thus it became both the subject and the object of the sacrifice. Hence the idea that Agni sacrifices himself, that he offers a sacrifice to himself, and likewise that he offers himself as a sacrifice” ~Carl Jung; CW 5.
Our fearsome gods have only changed their names: they now rhyme with—ism. ~Carl Jung; "The Relations between the Ego and the Unconscious", 1928.
Christian civilization has proved hollow to a terrifying degree: it is all veneer, but the inner man has remained untouched, and therefore unchanged. His soul is out of key with his external beliefs; in his soul the Christian has not kept pace with external developments. Yes, everything is to be found outside-in image and in word, in Church and Bible-but never inside. Inside reign the archaic gods, supreme as of old. ~Carl Jung; Psychology and Alchemy, Page 11.
It was a familiar idea with the Brahmans to look upon the fire both as the subject and the object of a sacrifice. The fire embraced the offering, and was thus a kind of priest; it carried it to the gods, and was thus a kind of mediator between gods and men. But the fire represented also something divine, a god to whom honor was due, and thus it became both the subject and the object of the sacrifice. Hence the idea that Agni sacrifices himself, that he offers a sacrifice to himself, and likewise that he offers himself as a sacrifice. ~Carl Jung; CW 5; Citing Max Mueller.
The world of gods and spirits is truly 'nothing but' the collective unconscious inside me. ~Carl Jung; On 'The Tibetan Book of the Dead; CW 11; Page 857.
Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth. The Age of Enlightenment, which stripped nature and human institutions of gods, overlooked the God of Terror who dwells in the human soul. ~Carl Jung; The Development of Personality.
Christ cried out to the Jews, “You are the Gods” (John 10:34) but men were incapable of understanding what he meant. ~Carl Jung; Memories dreams and Reflections; Page 280
All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet. ~Carl Jung; The Integration of the Personality p. 72
You can take away a man's gods, but only to give him others in return. ~Carl Jung; The Undiscovered Self Page 63
Gods are personifications of unconscious contents, for they reveal themselves to us through the unconscious activity of the psyche. Carl Jung, Psychology and Religion, Page 163.
We find in Gnosticism what was lacking in the centuries that followed: a belief in the efficacy of individual revelation and individual knowledge. This belief was rooted in the proud feeling of man's affinity with the gods. ~Carl Jung, Psychological Types, Page 242.
Like Wotan's oaks, the gods were felled and a wholly incongruous Christianity, born of monotheism. The Germanic man is still suffering from this mutilation. ~Carl Jung, Letters Vol. 1, Pages 39-41.
For He [God] doth know that . . . ye shall be as gods." Gen. 3:5. ~Carl Jung, Letters Vol. 1, Pages 264-266.
Human beings do not stand in one world only but between two worlds and must distinguish themselves from their functions in both worlds. This is individuation. You are rejecting dreams and seeking action. Then the dreams come and thwart your actions. The dreams are a world, and the real is a world. You have to stand between the gods and men. ~Carl Jung to Sabina Spielrein January 21, 1918.
If tendencies towards disassociation were not inherent in the human psyche, parts never would have been split off; in other words, neither spirits nor gods would ever have come to exist. ~Carl Jung, The Secret of the Golden Flower, Pages 109-110.
We were all taught to depend on the walls of the Church, not on God in ourselves. How many of you even know that Christ said: “Ye are gods”? Have you ever heard a sermon on this text? I have not. But there are many passages in the New Testament which are never preached upon. ~Carl Jung, ETH Lectures, Page 196.
The eastern gods all have two aspects, Kwannon, the well-known goddess of kindness, is also the goddess of hell. ~Carl Jung, ETH Lecture 13Jan1939, Page 57.
All this means that in time and space I am only here in my body, I cannot be identical with Buddha, but if I can rid myself of all my personal contents, if I can distribute them as Devatas all over the universe, I can sit in the heaven of the gods and reach eternal peace. ~Carl Jung, ETH Lecture 20Jan1939, Page 62.
The twenty gods have no special importance in the East, Eastern man has no liking for being born a god, for the gods have to become men and this they think would only make the process last longer. ~Carl Jung, ETH Lecture III, 17May 1935, Pages 210.
Then our era will be a near replica of the first centuries a.d., when Caesar was the State and a god, and divine sacrifices were made to Caesar while the temples of the gods crumbled away. ~Carl Jung, CW 18, Page 581.
Gods are personifications of unconscious contents, for they reveal themselves to us through the unconscious activity of the psyche. ~Carl Jung, CW 11, Page 163.
The act of becoming conscious happens to man in darkness. If he can grasp and handle consciousness then the fire brought from Heaven becomes a sacrificial flame, not the wrath of the gods. The acquisition of consciousness by force creates a sense of guilt. ~Carl Jung, Jung-Ostrowski, Page 9.
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. ~Carl Jung, Jung-Ostrowski, Page 39.
Individual existence is the crime against the gods, disobedience to God, the peccatum originale. Out of this projection of spiritual fire is born the anima. ~Carl Jung, Jung-Ostrowski, Page 32.
Astrology, like the collective unconscious with which psychology is concerned, consists of symbolic configurations: The "planets" are the gods, symbols of the powers of the unconscious. ~Carl Jung, Letters Vol. II, Page 175.
As the result of a dream I completely laid off smoking five days ago. …At present I'm still in a foul mood. What would the gods do without smoke offerings? ~Carl Jung, Letters Vol. II, Pages 109-110
But it is possible that the Christian symbolism expresses man's mental condition in the aeon of Pisces, as the ram and the bull gods do for the ages of Aries and Taurus. ~Carl Jung, Letters Vol. II, Pages 163-174
The vernal equinox is moving out of the sign of Pisces into the sign of Aquarius, just as it did out of Taurus (the old bull gods) into Aries (the ram-horned gods) and then out of Aries (the sacrificed lamb) into Pisces. ~Carl Jung, Letters Vol. II, Pages 225-226.
The ego has to acknowledge many gods before it attains the centre where no god helps it any longer against another god. ~Carl Jung, Letters Vol. II, Pages 257-264.
We ought to remember that the Fathers of the Church have insisted upon the fact that God has given Himself to man's death on the Cross so that we may become gods. ~Carl Jung, Letters Vol. II, Pages 312-316.
We are men and not gods. The meaning of human development is to be found in the fulfilment of this life is rich enough in marvels and not in detachment from this world. ~Carl Jung, Letters Vol. II, Page 381.
The underlying scheme, the quaternio, i.e., the psychological equation of primordial dynamis (prima causa) with gods and their mythology, time and space, is a psychological problem of the first order. ~Carl Jung, Letters Vol. II, Pages 426-427
From such discussions we see what awaits me once I have become posthumous. Then everything that was once fire and wind will be bottled in spirit and reduced to dead nostrums. Thus are the gods interred in gold and marble and ordinary mortals like me in paper. ~Carl Jung, Letters Vol. II, Pages 468-469
Astrology is a naively projected psychology in which the different attitudes and temperaments of man are represented as gods and identified with planets and zodiacal constellations. ~Carl Jung, Letters Vol. II, Pages 463-464
As a contrast to this Judaeo-Christian conception we have the totally alien views current in pagan antiquity: the gods are exalted men and embodiments of ever-present powers whose will and whose moods must be complied with.
~Carl Jung, Letters Vol. II, Pages 482-488
Now whether these archetypes, as I have called these pre-existent and pre-forming psychic factors, are regarded as "mere" instincts or as daemons and gods makes no difference at all to their dynamic effect. ~Carl Jung, Letters Vol. II, Pages 482-488
But it often makes a mighty difference whether they [Archetypes] are undervalued as "mere" instincts or overvalued as gods. ~Carl Jung, Letters Vol. II, Pages 482-488
In dealing with space man has produced-since time immemorial -the circle and the square, which are connected with the idea of shelter and protection, place of the hearth, concentration of the family and small animals, and on a higher level the symbol of the quadratura circuli, as the dwelling place of the "inner man," the abode of the gods, etc. ~Carl Jung, Letters Vol. II, Pages 509-510
Mental possessions are just as good as ghosts, demons, and gods.
~Carl Jung, Letters Vol. II, Pages 570-573
Our consciousness only imagines that it has lost its gods; in reality they are still there and it only needs a certain general condition in order to bring them back in full force. ~Carl Jung, Letters Vol. II, Pages 592-597
Happy am I who can recognize the multiplicity and diversity of the Gods.
~Carl Jung, Liber Novus, Page 351.
Therefore individuation is a sin; it is an assertion of one particle against the gods, and when that happens even the world of the gods is
upset, then there is turmoil. ~Carl Jung, Visions Seminar, Page 263
Thus I saw that the lover survives, and that he is the one who unwittingly grants hospitality to the Gods. ~Carl Jung to Philemon, Liber Novus, Page 315
Yet it [Nietzche’s “God is Dead”] has, for some ears, the same eerie sound as that ancient cry which came echoing over the sea
to mark the end of the nature gods: “Great Pan is dead.” ~Carl Jung, CW 11, Para 145.
Religion appears to me to be a peculiar attitude of mind which could be formulated in accordance with the original use
of the word religio, which means a careful consideration and observation of certain dynamic factors that are conceived as
“powers”: spirits, daemons, gods, laws, ideas, ideals, or whatever name man has given to such factors in his world as he has
found powerful, dangerous, or helpful enough to be taken into careful consideration, or grand, beautiful, and meaningful enough
to be devoutly worshipped and loved. ~Carl Jung, CW 11, Para 8.
His gods and demons have not disappeared at all; they have merely got new names. ~Carl Jung, CW 18, Page 82
Enlightenment, which stripped nature and human institutions of gods, overlooked the God of Terror who dwells in the human soul. ~Carl Jung, CW 17, Para 302
You have hit the mark absolutely: all of a sudden and with terror it became clear to me that I have taken over Faust as my heritage, and moreover as the advocate and avenger of Philemon and Baucis, who, unlike Faust the superman, are the hosts of the gods in a ruthless and godforsaken age. ~Carl Jung, Letters Vol. I, Pages 309-310
This bi-sexuality of Christ is called androgynous, from aner (man) and gyne (woman). This is not only a Christian idea, the gods in most religions have an androgynous nature ascribed to them in some form or other. ~Carl Jung, ETH Lecture 8th Dec 1939
You have the one God, and you become your one God in the innumerable number of Gods. ~Carl Jung’s Soul, The Red Book, Page 371.
The ancients called the saving word the Logos, an expression of divine reason. So much unreason / was in man that he needed reason to be saved. If one waits long enough, one sees how the Gods all change into serpents and underworld dragons in the end. This is also the fate of the Logos: in the end it poisons us all. In time, we were all poisoned, but unknowingly we kept the One, the Powerful One, the eternal wanderer in us away from the poison. We spread poison and paralysis around us in that we want to educate all the world around us into reason. ~Carl Jung, The Red Book, Page 280.
Believe me: It is no teaching and no instruction that I give you. On what basis should I presume to teach you? I give you news of the way of this man, but not of your own way. My path is not your path therefore I cannot teach you. The way is within us, but not in Gods, nor in teachings, nor in laws. Within us is the way, the truth, and the life. ~Carl Jung, The Red Book, Page 231.
Man shall differentiate himself both from spirituality and sexuality. He shall call spirituality mother, and set her between Heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the mother and the Phallos are superhuman daimons that reveal the world of the Gods. They affect us more than the Gods since they are closely akin to our essence. ~Carl Jung; The Red Book; Scrutinies; Page 352.
Man is a gateway, through which you pass from the outer world of Gods, daimons, and souls into the inner world, out of the greater into the smaller world. Small and inane is man, already he is behind you, and once again you find yourselves in endless space, in the smaller or inner infinity. ~Carl Jung; The Red Book; Page 354.
Who exhausts the mystery of love? … There are those who love men, and those who love the souls of men, and those who love their own soul. Such a one is Philemon, the host of the Gods. ~Carl Jung, The Red Book, Page 315.
Here the soul drew near to my ear and whispered, "The Gods are even happy to turn a blind eye from time to time, since basically they know very well that it would be bad for life if there were no exception to eternal law. Hence their tolerance of the devil. ~Carl Jung, The Red Book, Page 359.
You are no Christian and no pagan, but a hospitable inhospitable one, a host of the Gods, a survivor, an eternal one, the father of all eternal wisdom. ~Carl Jung to Philemon, Liber Novus, Page 315.
The other Gods died of their temporality, yet the supreme meaning never dies, it turns into meaning and then into absurdity, and out of the fire and blood of their collision the supreme meaning rises up rejuvenated anew. ~Carl Jung, Liber Novus, Page 230.
The way is within us, but not in Gods, nor in teachings, nor in laws. Within us is the way, the truth, and the life. ~Carl Jung, Liber Novus, Page 231.
Therefore, and insofar as it is the manner of the Gods to go beyond mortals, they become paralyzed, and become as helpless as children. Divinity and humanity should remain preserved, if man should remain before the God, and the God remain before man. ~Carl Jung, Liber Novus, Page 281.
Are we not sons of the Gods? Why should Gods not be our children? If my father the God should die, a God child should arise from my maternal heart. ~Carl Jung, Liber Novus, Page 286.
Gods are unavoidable. The more you flee from the God, the more surely you fall into his hand. ~Carl Jung, Liber Novus, Page 242.
The Gods envy the perfection of man, because perfection has no need of the Gods. But since no one is perfect, we need the Gods. ~Carl Jung, Liber Novus, Page 244.
I know how to dance. Yes, would we could do it by dancing! Dancing goes with the mating season. I know that there are those who are always in heat, and those who also want to dance for their Gods. Some are ridiculous and others enact Antiquity, instead of honestly admitting their utter incapacity for such expression. ~Carl Jung to The Red One, Liber Novus, Page 260.
He who breaks the wall of words overthrows Gods and defiles temples. The solitary is a murderer. He murders the people, because he thus thinks and thereby breaks down ancient sacred walls. He calls up the daimons of the boundless. ~Carl Jung, Liber Novus, Page 270.
You are completely alone in this struggle, since your Gods have become deaf. You do not know which devils are greater, your vices, or your virtues. But of one thing you are certain, that virtues and vices are brothers. ~Carl Jung, Liber Novus, Page 274.
We had to swallow the poison of science. Otherwise we would have met the same fate as you have: we'd be completely lamed, if we encountered it unsuspecting and unprepared. This poison is so insurmountably strong that everyone, even the strongest, and even the eternal Gods, perish because of it. ~Carl Jung to Izdubar, Liber Novus, Page 279.
If one waits long enough, one sees how the Gods all change into serpents and underworld dragons in the end. This is also the fate of the Logos: in the end it poisons us all. ~Carl Jung, Liber Novus, Page 280.
The world of the Gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly in sexuality. ~Carl Jung, Liber Novus, Page 352.
Man shall differentiate himself both from spirituality and sexuality. He shall call spirituality mother, and set her between Heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the mother and the Phallos are superhuman daimons that reveal the world of the Gods. They affect us more than the Gods since they are closely akin to our essence. ~Carl Jung, Liber Novus, Page 353.
Spirituality and sexuality are not your qualities, not things you possess and encompass. Rather, they possess and encompass you, since they are powerful daimons, Manifestations of the Gods, and hence reach beyond you, existing in themselves. ~Carl Jung, Liber Novus, Page 353.
A free man knows only free Gods and devils that are self-contained and take effect on account of their own force. If they fail to have an effect, that is their own business, and I can remove this burden from myself. But if they are effective, they need neither my protection nor my care, nor my belief. ~Carl Jung, Liber Novus, Page 307.
If I am not conjoined through the uniting of the Below and the Above, I break down into three parts: the serpent, and in that or some other animal form I roam, living nature daimonically, arousing fear and longing. The human soul, living forever within you. The celestial soul, as such dwelling with the Gods, far from you and unknown to you, appearing in the form of a bird. ~Carl Jung’s Soul to him, Black Books, Appendix C., Page 370.
May man rule in the human world. May his laws be valid. But treat the souls, daimons, and Gods in their way; offering what is demanded. But burden no man, demand and expect nothing from him, with what your devil-souls and God-souls lead you to believe, but endure and remain silent and do piously what befits your kind. ~Carl Jung, Liber Novus, Page 343.
Only the gods can pass over the rainbow bridge; mortal men must stick to the earth and are subject to its laws. ~Carl Jung, Psychology and Alchemy, Page 114.
Our mind is the scene upon which the gods perform their plays, and we don't know the beginning and we don't know the end. ~Carl Jung, Zarathustra Seminar, Page 1306.
The gods have become diseases; Zeus no longer rules Olympus but rather the solar plexus and produces curious specimens for the doctor’s consulting room” ~Carl Jung; CW 13; §54.
The fourth, that’s the devil. He is the only metaphysical person outside of the gods. Without the fourth there is no meaning. ~C.G. Jung, Emma Jung and Toni Wolff-A Collection of Remembrances, Pages 51-70.
. . . inner motives spring from a deep source that is not made by consciousness and is not under its control. In the mythology of earlier times, these forces were called mana, or spirits, demons, and gods. They are as active today as ever. If they go against us, then we say that it is just bad luck, or that certain people are against us. The one thing we refuse to admit is that we are dependent upon "powers" that are beyond our control. ~Carl Jung; Man and His Symbols; Page 71.
With the archetype of the anima, we enter the realm of the gods, or rather, the realm that metaphysics has reserved for itself. ~Carl Jung, CW 9, Archetypes of the Collective Unconscious, Page 28
Some examples of editorial slips made by the Church in the Bible:
"Ye will be as gods!"
"When thou art alone then I am with thee."
“If thou would 'st pray enter into thy chamber ..."
The parable of the unjust steward. ~Carl Jung, Conversations with C.G. Jung, Page 45.
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. ~Carl Jung, Conversations with C.G. Jung, Page 36.
When we say "Our Father," the Father also symbolizes that self which is hidden in Heaven, in the unconscious. The Son (Christ) is the consciously achieved self. The Holy Spirit is the Paraclete promised by Christ in the Words "Ye are as gods," or "Greater things will be done by you." ~Carl Jung, Conversations with C.G. Jung, Page 35.
Archetypes are complexes of experience that come upon us like fate, and their effects are felt in our most personal life. The anima no longer crosses our path as a goddess, but, it may be, as an intimately personal misadventure, or perhaps as our best venture. When, for instance, a highly esteemed professor in his seventies abandons his family and runs off with a young red-headed actress, we know that the gods have claimed another victim. ~Carl Jung; "Archetypes and the Collective Unconscious"; CW 9, Part I: The Archetypes and the Collective Unconscious. Page 62.
We are living in what the Greeks called the right time for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science. ~Carl Jung; The Undiscovered Self; Page 110.
The Brahmans to look upon the fire both as the subject and the object of a sacrifice. The fire embraced the offering, and was thus a kind of priest; it carried it to the gods, and was thus a kind of mediator between gods and men. But the fire represented also something divine, a god to whom honour was due, and thus it became both the subject and the object of the sacrifice. Hence the idea that Agni sacrifices himself, that he offers a sacrifice to himself, and likewise that he offers himself as a sacrifice” ~Carl Jung; CW 5.
Our fearsome gods have only changed their names: they now rhyme with—ism. ~Carl Jung; "The Relations between the Ego and the Unconscious", 1928.
Christian civilization has proved hollow to a terrifying degree: it is all veneer, but the inner man has remained untouched, and therefore unchanged. His soul is out of key with his external beliefs; in his soul the Christian has not kept pace with external developments. Yes, everything is to be found outside-in image and in word, in Church and Bible-but never inside. Inside reign the archaic gods, supreme as of old. ~Carl Jung; Psychology and Alchemy, Page 11.
It was a familiar idea with the Brahmans to look upon the fire both as the subject and the object of a sacrifice. The fire embraced the offering, and was thus a kind of priest; it carried it to the gods, and was thus a kind of mediator between gods and men. But the fire represented also something divine, a god to whom honor was due, and thus it became both the subject and the object of the sacrifice. Hence the idea that Agni sacrifices himself, that he offers a sacrifice to himself, and likewise that he offers himself as a sacrifice. ~Carl Jung; CW 5; Citing Max Mueller.
The world of gods and spirits is truly 'nothing but' the collective unconscious inside me. ~Carl Jung; On 'The Tibetan Book of the Dead; CW 11; Page 857.
Instead of being at the mercy of wild beasts, earthquakes, landslides, and inundations, modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth. The Age of Enlightenment, which stripped nature and human institutions of gods, overlooked the God of Terror who dwells in the human soul. ~Carl Jung; The Development of Personality.
Christ cried out to the Jews, “You are the Gods” (John 10:34) but men were incapable of understanding what he meant. ~Carl Jung; Memories dreams and Reflections; Page 280
All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet. ~Carl Jung; The Integration of the Personality p. 72
You can take away a man's gods, but only to give him others in return. ~Carl Jung; The Undiscovered Self Page 63
Gods are personifications of unconscious contents, for they reveal themselves to us through the unconscious activity of the psyche. Carl Jung, Psychology and Religion, Page 163.
We find in Gnosticism what was lacking in the centuries that followed: a belief in the efficacy of individual revelation and individual knowledge. This belief was rooted in the proud feeling of man's affinity with the gods. ~Carl Jung, Psychological Types, Page 242.
Like Wotan's oaks, the gods were felled and a wholly incongruous Christianity, born of monotheism. The Germanic man is still suffering from this mutilation. ~Carl Jung, Letters Vol. 1, Pages 39-41.
For He [God] doth know that . . . ye shall be as gods." Gen. 3:5. ~Carl Jung, Letters Vol. 1, Pages 264-266.
Human beings do not stand in one world only but between two worlds and must distinguish themselves from their functions in both worlds. This is individuation. You are rejecting dreams and seeking action. Then the dreams come and thwart your actions. The dreams are a world, and the real is a world. You have to stand between the gods and men. ~Carl Jung to Sabina Spielrein January 21, 1918.
If tendencies towards disassociation were not inherent in the human psyche, parts never would have been split off; in other words, neither spirits nor gods would ever have come to exist. ~Carl Jung, The Secret of the Golden Flower, Pages 109-110.
We were all taught to depend on the walls of the Church, not on God in ourselves. How many of you even know that Christ said: “Ye are gods”? Have you ever heard a sermon on this text? I have not. But there are many passages in the New Testament which are never preached upon. ~Carl Jung, ETH Lectures, Page 196.
The eastern gods all have two aspects, Kwannon, the well-known goddess of kindness, is also the goddess of hell. ~Carl Jung, ETH Lecture 13Jan1939, Page 57.
All this means that in time and space I am only here in my body, I cannot be identical with Buddha, but if I can rid myself of all my personal contents, if I can distribute them as Devatas all over the universe, I can sit in the heaven of the gods and reach eternal peace. ~Carl Jung, ETH Lecture 20Jan1939, Page 62.
The twenty gods have no special importance in the East, Eastern man has no liking for being born a god, for the gods have to become men and this they think would only make the process last longer. ~Carl Jung, ETH Lecture III, 17May 1935, Pages 210.
Then our era will be a near replica of the first centuries a.d., when Caesar was the State and a god, and divine sacrifices were made to Caesar while the temples of the gods crumbled away. ~Carl Jung, CW 18, Page 581.
Gods are personifications of unconscious contents, for they reveal themselves to us through the unconscious activity of the psyche. ~Carl Jung, CW 11, Page 163.
The act of becoming conscious happens to man in darkness. If he can grasp and handle consciousness then the fire brought from Heaven becomes a sacrificial flame, not the wrath of the gods. The acquisition of consciousness by force creates a sense of guilt. ~Carl Jung, Jung-Ostrowski, Page 9.
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. ~Carl Jung, Jung-Ostrowski, Page 39.
Individual existence is the crime against the gods, disobedience to God, the peccatum originale. Out of this projection of spiritual fire is born the anima. ~Carl Jung, Jung-Ostrowski, Page 32.
Astrology, like the collective unconscious with which psychology is concerned, consists of symbolic configurations: The "planets" are the gods, symbols of the powers of the unconscious. ~Carl Jung, Letters Vol. II, Page 175.
As the result of a dream I completely laid off smoking five days ago. …At present I'm still in a foul mood. What would the gods do without smoke offerings? ~Carl Jung, Letters Vol. II, Pages 109-110
But it is possible that the Christian symbolism expresses man's mental condition in the aeon of Pisces, as the ram and the bull gods do for the ages of Aries and Taurus. ~Carl Jung, Letters Vol. II, Pages 163-174
The vernal equinox is moving out of the sign of Pisces into the sign of Aquarius, just as it did out of Taurus (the old bull gods) into Aries (the ram-horned gods) and then out of Aries (the sacrificed lamb) into Pisces. ~Carl Jung, Letters Vol. II, Pages 225-226.
The ego has to acknowledge many gods before it attains the centre where no god helps it any longer against another god. ~Carl Jung, Letters Vol. II, Pages 257-264.
We ought to remember that the Fathers of the Church have insisted upon the fact that God has given Himself to man's death on the Cross so that we may become gods. ~Carl Jung, Letters Vol. II, Pages 312-316.
We are men and not gods. The meaning of human development is to be found in the fulfilment of this life is rich enough in marvels and not in detachment from this world. ~Carl Jung, Letters Vol. II, Page 381.
The underlying scheme, the quaternio, i.e., the psychological equation of primordial dynamis (prima causa) with gods and their mythology, time and space, is a psychological problem of the first order. ~Carl Jung, Letters Vol. II, Pages 426-427
From such discussions we see what awaits me once I have become posthumous. Then everything that was once fire and wind will be bottled in spirit and reduced to dead nostrums. Thus are the gods interred in gold and marble and ordinary mortals like me in paper. ~Carl Jung, Letters Vol. II, Pages 468-469
Astrology is a naively projected psychology in which the different attitudes and temperaments of man are represented as gods and identified with planets and zodiacal constellations. ~Carl Jung, Letters Vol. II, Pages 463-464
As a contrast to this Judaeo-Christian conception we have the totally alien views current in pagan antiquity: the gods are exalted men and embodiments of ever-present powers whose will and whose moods must be complied with.
~Carl Jung, Letters Vol. II, Pages 482-488
Now whether these archetypes, as I have called these pre-existent and pre-forming psychic factors, are regarded as "mere" instincts or as daemons and gods makes no difference at all to their dynamic effect. ~Carl Jung, Letters Vol. II, Pages 482-488
But it often makes a mighty difference whether they [Archetypes] are undervalued as "mere" instincts or overvalued as gods. ~Carl Jung, Letters Vol. II, Pages 482-488
In dealing with space man has produced-since time immemorial -the circle and the square, which are connected with the idea of shelter and protection, place of the hearth, concentration of the family and small animals, and on a higher level the symbol of the quadratura circuli, as the dwelling place of the "inner man," the abode of the gods, etc. ~Carl Jung, Letters Vol. II, Pages 509-510
Mental possessions are just as good as ghosts, demons, and gods.
~Carl Jung, Letters Vol. II, Pages 570-573
Our consciousness only imagines that it has lost its gods; in reality they are still there and it only needs a certain general condition in order to bring them back in full force. ~Carl Jung, Letters Vol. II, Pages 592-597
Happy am I who can recognize the multiplicity and diversity of the Gods.
~Carl Jung, Liber Novus, Page 351.
Therefore individuation is a sin; it is an assertion of one particle against the gods, and when that happens even the world of the gods is
upset, then there is turmoil. ~Carl Jung, Visions Seminar, Page 263
Thus I saw that the lover survives, and that he is the one who unwittingly grants hospitality to the Gods. ~Carl Jung to Philemon, Liber Novus, Page 315
Yet it [Nietzche’s “God is Dead”] has, for some ears, the same eerie sound as that ancient cry which came echoing over the sea
to mark the end of the nature gods: “Great Pan is dead.” ~Carl Jung, CW 11, Para 145.
Religion appears to me to be a peculiar attitude of mind which could be formulated in accordance with the original use
of the word religio, which means a careful consideration and observation of certain dynamic factors that are conceived as
“powers”: spirits, daemons, gods, laws, ideas, ideals, or whatever name man has given to such factors in his world as he has
found powerful, dangerous, or helpful enough to be taken into careful consideration, or grand, beautiful, and meaningful enough
to be devoutly worshipped and loved. ~Carl Jung, CW 11, Para 8.
His gods and demons have not disappeared at all; they have merely got new names. ~Carl Jung, CW 18, Page 82
Enlightenment, which stripped nature and human institutions of gods, overlooked the God of Terror who dwells in the human soul. ~Carl Jung, CW 17, Para 302
You have hit the mark absolutely: all of a sudden and with terror it became clear to me that I have taken over Faust as my heritage, and moreover as the advocate and avenger of Philemon and Baucis, who, unlike Faust the superman, are the hosts of the gods in a ruthless and godforsaken age. ~Carl Jung, Letters Vol. I, Pages 309-310
This bi-sexuality of Christ is called androgynous, from aner (man) and gyne (woman). This is not only a Christian idea, the gods in most religions have an androgynous nature ascribed to them in some form or other. ~Carl Jung, ETH Lecture 8th Dec 1939
Our consciousness only imagines that it has lost its gods; in reality they are still there and it only needs a certain general condition in order to bring them back in full force. ~Carl Jung, Letters Vol. II, Pages 592-597
“It is, however, by way of the Goddess Mother of the universe, whose womb is the apriority of space and time, that the one, there, becomes these many, here. It is she who is symbolized by the cross; as for instance, in the astrological-astronomical sign for earth. It is into and through her that the god-substance pours into this field of space and time in a continuous act of world-creative self giving; and through her, in return- her guidance and her teaching- that these many are led back, beyond her reign, to the light beyond dark from which all come.” --Joseph Campbell, Creative Mythology
Carl Jung, Psychology and Alchemy:
“Just as the father represents collective consciousness, the traditional spirit, so the mother stands for the collective unconscious, the source of the water of life. (Cf. the maternal significance of the fons signatus, as an attribute of the Virgin Mary, etc.)”
For the parental imago is possessed of a quite extraordinary power; it influences the psychic life of the child so enormously that we must ask ourselves
whether we may attribute such magical power to an ordinary human being at all.
Obviously he possesses it, but we are bound to ask whether it is really his property.
Man “possesses” many things which he has never acquired but has inherited from his ancestors.
He is not born as a tabula rasa [blank slate], he is merely born unconscious.
But he brings with him systems that are organized and ready to function in a specifically human way, and these he owes to millions of years
of human development.
Just as the migratory and nest-building instincts of birds were never learnt or acquired individually, man brings with him at birth the
ground-plan of his nature, and not only of his individual nature but of his collective nature.
These inherited systems correspond to the human situations that have existed since primeval times: youth and old age, birth and
death, sons and daughters, fathers and mothers, mating, and so on.
Only the individual consciousness experiences these things for the first time, but not the bodily system and the unconscious.
For them they are only the habitual functioning of instincts that were preformed long ago. ~Carl Jung, CW 4, Para 728
“It is, however, by way of the Goddess Mother of the universe, whose womb is the apriority of space and time, that the one, there, becomes these many, here. It is she who is symbolized by the cross; as for instance, in the astrological-astronomical sign for earth. It is into and through her that the god-substance pours into this field of space and time in a continuous act of world-creative self giving; and through her, in return- her guidance and her teaching- that these many are led back, beyond her reign, to the light beyond dark from which all come.” --Joseph Campbell, Creative Mythology
Carl Jung, Psychology and Alchemy:
“Just as the father represents collective consciousness, the traditional spirit, so the mother stands for the collective unconscious, the source of the water of life. (Cf. the maternal significance of the fons signatus, as an attribute of the Virgin Mary, etc.)”
For the parental imago is possessed of a quite extraordinary power; it influences the psychic life of the child so enormously that we must ask ourselves
whether we may attribute such magical power to an ordinary human being at all.
Obviously he possesses it, but we are bound to ask whether it is really his property.
Man “possesses” many things which he has never acquired but has inherited from his ancestors.
He is not born as a tabula rasa [blank slate], he is merely born unconscious.
But he brings with him systems that are organized and ready to function in a specifically human way, and these he owes to millions of years
of human development.
Just as the migratory and nest-building instincts of birds were never learnt or acquired individually, man brings with him at birth the
ground-plan of his nature, and not only of his individual nature but of his collective nature.
These inherited systems correspond to the human situations that have existed since primeval times: youth and old age, birth and
death, sons and daughters, fathers and mothers, mating, and so on.
Only the individual consciousness experiences these things for the first time, but not the bodily system and the unconscious.
For them they are only the habitual functioning of instincts that were preformed long ago. ~Carl Jung, CW 4, Para 728
Eden II
http://carlos-quevedo.deviantart.com/art/EDEN-II-469406354
The archetypes have a life of their own which extends through the centuries and gives the aeons their peculiar stamp. ~Carl Jung, Letters Vol. II, Pages 344-345
By these deeper levels I mean the determining archetypes which are supraordinate to, or underlie, individual development and presumably are responsible for the supreme meaning of individual life. ~Carl Jung, Letters Vol. II, Pages 344-345
I call them archetypes, i.e., instinctual forms of mental functioning. They are not inherited ideas, but mentally expressed instincts, forms and not contents. ~Carl Jung, Letters Vol. II, Pages 520-523
Thus when we try to form an image of the fact one calls "God" we depend largely upon innate, pre-existent ways of perceiving, all the more so as it is a perception from within, unaided by the observation of physical facts which might lend their visible forms to our God-image (though there are plenty cases of the sort). ~Carl Jung, Letters Vol. II, Pages 520-523
"God" therefore is in the first place a mental image equipped with instinctual "numinosity," i.e., an emotional value bestowing the characteristic autonomy of the affect on the image. ~Carl Jung, Letters Vol. II, Pages 520-523
For me the archetype means: an image of a probable sequence of events, an habitual current of psychic energy. ~Carl Jung, Letters Vol. II, Pages 504-506
Thus the environment delivers us from the power of the archetypes, and the archetypes deliver us from the crushing influence of the environment. ~Carl Jung, Letters Vol. II, Pages 504-506
Hillman notes that archetypes are notably difficult to explain; they “tend to be metaphors rather than things.” Basically, archetypes are “the deepest patterns of psychic function, the roots of the soul governing the perspectives we have of ourselves and the world. They are the axiomatic, self-evident images to which psychic life and our theories about it ever return. They are similar to other axiomatic first principles, the models or paradigms, that we find in other fields. For ‘matter,’ ‘God,’ ‘energy,’ ‘life,’ ‘health,’ ‘society,’ ‘art’ are also fundamental metaphors, archetypes perhaps themselves, which hold whole worlds together and yet can never be pointed to, accounted for, or even adequately circumscribed.” [ Id. at xiii].
Our shadow is the last thing that has to be put on top of everything, and that is the thing we cannot swallow; we can swallow anything else, but not our own shadow because it makes us doubt our good qualities. ~Carl Jung, Zarathustra Seminar, Page 1090.
The fact is that if one tries beyond one’s capacity to be perfect, the shadow descends into hell and becomes the devil. ~Carl Jung, Visions Seminar, Page 569.
http://carlos-quevedo.deviantart.com/art/EDEN-II-469406354
The archetypes have a life of their own which extends through the centuries and gives the aeons their peculiar stamp. ~Carl Jung, Letters Vol. II, Pages 344-345
By these deeper levels I mean the determining archetypes which are supraordinate to, or underlie, individual development and presumably are responsible for the supreme meaning of individual life. ~Carl Jung, Letters Vol. II, Pages 344-345
I call them archetypes, i.e., instinctual forms of mental functioning. They are not inherited ideas, but mentally expressed instincts, forms and not contents. ~Carl Jung, Letters Vol. II, Pages 520-523
Thus when we try to form an image of the fact one calls "God" we depend largely upon innate, pre-existent ways of perceiving, all the more so as it is a perception from within, unaided by the observation of physical facts which might lend their visible forms to our God-image (though there are plenty cases of the sort). ~Carl Jung, Letters Vol. II, Pages 520-523
"God" therefore is in the first place a mental image equipped with instinctual "numinosity," i.e., an emotional value bestowing the characteristic autonomy of the affect on the image. ~Carl Jung, Letters Vol. II, Pages 520-523
For me the archetype means: an image of a probable sequence of events, an habitual current of psychic energy. ~Carl Jung, Letters Vol. II, Pages 504-506
Thus the environment delivers us from the power of the archetypes, and the archetypes deliver us from the crushing influence of the environment. ~Carl Jung, Letters Vol. II, Pages 504-506
Hillman notes that archetypes are notably difficult to explain; they “tend to be metaphors rather than things.” Basically, archetypes are “the deepest patterns of psychic function, the roots of the soul governing the perspectives we have of ourselves and the world. They are the axiomatic, self-evident images to which psychic life and our theories about it ever return. They are similar to other axiomatic first principles, the models or paradigms, that we find in other fields. For ‘matter,’ ‘God,’ ‘energy,’ ‘life,’ ‘health,’ ‘society,’ ‘art’ are also fundamental metaphors, archetypes perhaps themselves, which hold whole worlds together and yet can never be pointed to, accounted for, or even adequately circumscribed.” [ Id. at xiii].
Our shadow is the last thing that has to be put on top of everything, and that is the thing we cannot swallow; we can swallow anything else, but not our own shadow because it makes us doubt our good qualities. ~Carl Jung, Zarathustra Seminar, Page 1090.
The fact is that if one tries beyond one’s capacity to be perfect, the shadow descends into hell and becomes the devil. ~Carl Jung, Visions Seminar, Page 569.
It is not we who have those images, but they are within us, and we are shaped by them.
These are preordained modes of functioning.
The way it happens in us is how it happens in nature in general.
An insect does by itself what it has to do after hatching.
It is not welcomed by benevolent parents or midwives, and all the same it spins its threads correctly.
It flies to the plant where it finds its food, and so on.
It just does the right thing.
Similarly, the mental functioning of human beings is not something that each individual has to learn anew for him- or herself.
We do what our ancestors have always done.
It is not the school that brings this about.
On the contrary, we have to be careful that the school does not destroy the natural functioning of the psyche.
--Carl Jung, Children’s Dream Seminar, Page 133
The unconscious, as the totality of all archetypes, is the deposit of all human experience right back to its remotest beginnings.
Not, indeed, a dead deposit, a sort of abandoned rubbish-heap, but a living system of reactions and aptitudes that determine the
individual’s life in invisible ways —all the more effective because invisible.
It is not just a gigantic historical prejudice, so to speak, an a priori historical condition; it is also the source of the instincts,
for the archetypes are simply the forms which the instincts assume.
From the living fountain of instinct flows everything that is creative; hence the unconscious is not merely conditioned by
history, but is the very source of the creative impulse.
It is like Nature herself—prodigiously conservative, and yet transcending her own historical conditions in her acts of creation.
No wonder, then, that it has always been a burning question for humanity how best to adapt to these invisible determinants.
If consciousness had never split off from the unconscious—an eternally repeated event symbolized as the fall of the
angels and the disobedience of the first parents—this problem would never have arisen, any more than would the question of
environmental adaptation. ~Carl Jung, CW 8, Para 339.
By means of “active imagination” we are put in a position of advantage, for we can then make the discovery of the archetype
without sinking back into the instinctual sphere, which would only lead to blank unconsciousness or, worse still, to
some kind of intellectual substitute for instinct. ~Carl Jung, CW 8, Para 414
Whether this psychic structure and its elements, the archetypes, ever “originated” at all is a metaphysical question and therefore unanswerable. ~Carl Jung, CW 9i, Para 187.
The archetype—let us never forget this—is a psychic organ present in all of us. ~Carl Jung, CW 9i, Para 271
Man must remain conscious of the world of the archetypes, because in it he is still a part of Nature and is connected with his
own roots. ~Carl Jung, CW 9i, Para 174
The archetypes are imperishable elements of the unconscious, but they change their shape continually. ~Carl Jung, CW 9i, Para 301
When, towards middle life, the last gleam of childhood illusion fades—this it must be owned is true only of an almost ideal life, for many go as children to their graves—then the archetype of the mature man or woman emerges from the parental imago: an image of man as woman has known him from the beginning of time, and an image of woman that man carries within him eternally. ~Carl Jung, CW 10, Para 74
All human control comes to an end when the individual is caught in a mass movement.
Then the archetypes begin to function, as happens also in the lives of individuals when they are confronted with situations that cannot be dealt with in any of the familiar ways. ~Carl Jung, CW 10, Para 395
Archetypes are, by definition, factors and motifs that arrange the psychic elements into certain images, characterized as
archetypal, but in such a way that they can be recognized only from the effects they produce.
They exist preconsciously, and presumably they form the structural dominants of the psyche in general.
They may be compared to the invisible presence of the crystal lattice in a saturated solution.
As a priori conditioning factors they represent a special, psychological instance of the biological “pattern
of behaviour,” which gives all living organisms their specific qualities.
Just as the manifestations of this biological ground plan may change in the course of development, so also
can those of the archetype.
Empirically considered, however, the archetype did not ever come into existence as a phenomenon of organic life,
but entered into the picture with life itself. ~Carl Jung, CW 11, Para 222.
It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious.
We cannot tell whether God and the unconscious are two different entities.
Both are border-line concepts for transcendental contents.
But empirically it can be established, with a sufficient degree of probability, that there is in the unconscious an archetype of
wholeness which manifests itself spontaneously in dreams, etc., and a tendency, independent of the conscious will, to relate other
archetypes to this centre.
Consequently, it does not seem improbable that the archetype of wholeness occupies as such a central position which approximates it to the God-image. ~Carl Jung, CW 11, Para 757
I am not, however, addressing myself to the happy possessors of faith, but to those many people
for whom the light has gone out, the mystery has faded, and God is dead.
For most of them there is no going back, and one does not know either whether going back is always the better way.
To gain an understanding of religious matters, probably all that is left us today is the psychological
approach.
That is why I take these thought-forms that have become historically fixed, try to
melt them down again, and pour them into moulds of immediate experience.
It is certainly a difficult undertaking to discover connecting links between dogma and immediate experience of
psychological archetypes, but a study of natural symbols of the unconscious gives us the necessary raw material. ~Carl Jung, CW 11, Para 148.
These are preordained modes of functioning.
The way it happens in us is how it happens in nature in general.
An insect does by itself what it has to do after hatching.
It is not welcomed by benevolent parents or midwives, and all the same it spins its threads correctly.
It flies to the plant where it finds its food, and so on.
It just does the right thing.
Similarly, the mental functioning of human beings is not something that each individual has to learn anew for him- or herself.
We do what our ancestors have always done.
It is not the school that brings this about.
On the contrary, we have to be careful that the school does not destroy the natural functioning of the psyche.
--Carl Jung, Children’s Dream Seminar, Page 133
The unconscious, as the totality of all archetypes, is the deposit of all human experience right back to its remotest beginnings.
Not, indeed, a dead deposit, a sort of abandoned rubbish-heap, but a living system of reactions and aptitudes that determine the
individual’s life in invisible ways —all the more effective because invisible.
It is not just a gigantic historical prejudice, so to speak, an a priori historical condition; it is also the source of the instincts,
for the archetypes are simply the forms which the instincts assume.
From the living fountain of instinct flows everything that is creative; hence the unconscious is not merely conditioned by
history, but is the very source of the creative impulse.
It is like Nature herself—prodigiously conservative, and yet transcending her own historical conditions in her acts of creation.
No wonder, then, that it has always been a burning question for humanity how best to adapt to these invisible determinants.
If consciousness had never split off from the unconscious—an eternally repeated event symbolized as the fall of the
angels and the disobedience of the first parents—this problem would never have arisen, any more than would the question of
environmental adaptation. ~Carl Jung, CW 8, Para 339.
By means of “active imagination” we are put in a position of advantage, for we can then make the discovery of the archetype
without sinking back into the instinctual sphere, which would only lead to blank unconsciousness or, worse still, to
some kind of intellectual substitute for instinct. ~Carl Jung, CW 8, Para 414
Whether this psychic structure and its elements, the archetypes, ever “originated” at all is a metaphysical question and therefore unanswerable. ~Carl Jung, CW 9i, Para 187.
The archetype—let us never forget this—is a psychic organ present in all of us. ~Carl Jung, CW 9i, Para 271
Man must remain conscious of the world of the archetypes, because in it he is still a part of Nature and is connected with his
own roots. ~Carl Jung, CW 9i, Para 174
The archetypes are imperishable elements of the unconscious, but they change their shape continually. ~Carl Jung, CW 9i, Para 301
When, towards middle life, the last gleam of childhood illusion fades—this it must be owned is true only of an almost ideal life, for many go as children to their graves—then the archetype of the mature man or woman emerges from the parental imago: an image of man as woman has known him from the beginning of time, and an image of woman that man carries within him eternally. ~Carl Jung, CW 10, Para 74
All human control comes to an end when the individual is caught in a mass movement.
Then the archetypes begin to function, as happens also in the lives of individuals when they are confronted with situations that cannot be dealt with in any of the familiar ways. ~Carl Jung, CW 10, Para 395
Archetypes are, by definition, factors and motifs that arrange the psychic elements into certain images, characterized as
archetypal, but in such a way that they can be recognized only from the effects they produce.
They exist preconsciously, and presumably they form the structural dominants of the psyche in general.
They may be compared to the invisible presence of the crystal lattice in a saturated solution.
As a priori conditioning factors they represent a special, psychological instance of the biological “pattern
of behaviour,” which gives all living organisms their specific qualities.
Just as the manifestations of this biological ground plan may change in the course of development, so also
can those of the archetype.
Empirically considered, however, the archetype did not ever come into existence as a phenomenon of organic life,
but entered into the picture with life itself. ~Carl Jung, CW 11, Para 222.
It is only through the psyche that we can establish that God acts upon us, but we are unable to distinguish whether these actions emanate from God or from the unconscious.
We cannot tell whether God and the unconscious are two different entities.
Both are border-line concepts for transcendental contents.
But empirically it can be established, with a sufficient degree of probability, that there is in the unconscious an archetype of
wholeness which manifests itself spontaneously in dreams, etc., and a tendency, independent of the conscious will, to relate other
archetypes to this centre.
Consequently, it does not seem improbable that the archetype of wholeness occupies as such a central position which approximates it to the God-image. ~Carl Jung, CW 11, Para 757
I am not, however, addressing myself to the happy possessors of faith, but to those many people
for whom the light has gone out, the mystery has faded, and God is dead.
For most of them there is no going back, and one does not know either whether going back is always the better way.
To gain an understanding of religious matters, probably all that is left us today is the psychological
approach.
That is why I take these thought-forms that have become historically fixed, try to
melt them down again, and pour them into moulds of immediate experience.
It is certainly a difficult undertaking to discover connecting links between dogma and immediate experience of
psychological archetypes, but a study of natural symbols of the unconscious gives us the necessary raw material. ~Carl Jung, CW 11, Para 148.
They [Symbols] are just no Gnosis, no metaphysical assertions.
They are partly even futile or dubious attempts at pronouncing the ineffable.
~Carl Jung, Letters Vol. II, Page 291
Archetypes are forms of different aspects expressing the creative psychic background.
They are and always have been numinous and therefore "divine."
C.G. Jung ~Carl Jung, Letters Vol. II, Pages 605-606
They are partly even futile or dubious attempts at pronouncing the ineffable.
~Carl Jung, Letters Vol. II, Page 291
Archetypes are forms of different aspects expressing the creative psychic background.
They are and always have been numinous and therefore "divine."
C.G. Jung ~Carl Jung, Letters Vol. II, Pages 605-606
Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites! ~Carl Jung, Letters Vol. II, Pages 163-174
I have never claimed f.i. to know much about the nature of archetypes, how they originated or whether they originated at all, whether they are inherited or planted by the grace of God in every individual anew. ~Carl Jung, Letters Vol. II, Pages 184-187.
As no animal is born without its instinctual patterns, there is no reason whatever to believe that man should be born without his specific forms of physiological and psychological reactions. ~Carl Jung, Letters Vol. II, Pages 151-154
The idea of angels, archangels, “principalities and powers” in St. Paul, the archons of the Gnostics, the heavenly hierarchy of Dionysius the Areopagite, all come from the perception of the relative autonomy of the archetypes. ~Carl Jung, CW 7, Page 66, Para 104.
As the Chinese would say, the archetype is only the name of Tao, not Tao itself. Just as the Jesuits translated Tao as "God," so we can describe the "emptiness" of the centre as "God."
Emptiness in this sense doesn't mean "absence" or "vacancy," but something unknowable which is endowed with the highest intensity. ~Carl Jung, Letters Vol. II, Pages 257-264.
All statements about and beyond the "ultimate" are anthropomorphisms and, if anyone should think that when he says "God" he has also predicated God, he is endowing his words with magical power. ~Carl Jung, Letters Vol. II, Pages 257-264.
They [Archetypes] guide but they also mislead; how much I reserve my criticism for them you can see in Answer to Job, where I subject archetypal statements to what you call "blasphemous" criticism. ~Carl Jung, Letters Vol. II, Pages 257-26
The archetype is not just the formal condition for mythological statements but an overwhelming force comparable to nothing I know. ~Carl Jung, Letters Vol. II, Pages 257-264.
The reason why mythic statements invariably lead to word-magic is that the archetype possesses a numinous autonomy and has a psychic life of its own. ~Carl Jung, Letters Vol. II, Pages 257-264.
The archetype is not just the formal condition for mythological statements but an overwhelming force comparable to nothing I know. ~Carl Jung, Letters Vol. II, Pages 257-264.
I have never claimed f.i. to know much about the nature of archetypes, how they originated or whether they originated at all, whether they are inherited or planted by the grace of God in every individual anew. ~Carl Jung, Letters Vol. II, Pages 184-187.
As no animal is born without its instinctual patterns, there is no reason whatever to believe that man should be born without his specific forms of physiological and psychological reactions. ~Carl Jung, Letters Vol. II, Pages 151-154
The idea of angels, archangels, “principalities and powers” in St. Paul, the archons of the Gnostics, the heavenly hierarchy of Dionysius the Areopagite, all come from the perception of the relative autonomy of the archetypes. ~Carl Jung, CW 7, Page 66, Para 104.
As the Chinese would say, the archetype is only the name of Tao, not Tao itself. Just as the Jesuits translated Tao as "God," so we can describe the "emptiness" of the centre as "God."
Emptiness in this sense doesn't mean "absence" or "vacancy," but something unknowable which is endowed with the highest intensity. ~Carl Jung, Letters Vol. II, Pages 257-264.
All statements about and beyond the "ultimate" are anthropomorphisms and, if anyone should think that when he says "God" he has also predicated God, he is endowing his words with magical power. ~Carl Jung, Letters Vol. II, Pages 257-264.
They [Archetypes] guide but they also mislead; how much I reserve my criticism for them you can see in Answer to Job, where I subject archetypal statements to what you call "blasphemous" criticism. ~Carl Jung, Letters Vol. II, Pages 257-26
The archetype is not just the formal condition for mythological statements but an overwhelming force comparable to nothing I know. ~Carl Jung, Letters Vol. II, Pages 257-264.
The reason why mythic statements invariably lead to word-magic is that the archetype possesses a numinous autonomy and has a psychic life of its own. ~Carl Jung, Letters Vol. II, Pages 257-264.
The archetype is not just the formal condition for mythological statements but an overwhelming force comparable to nothing I know. ~Carl Jung, Letters Vol. II, Pages 257-264.
Metamorphosis of Narcissus (1937) is an oil-on-canvas painting
by the Spanish surrealist Salvador Dalí.
This painting is from Dalí's Paranoiac-critical period.
by the Spanish surrealist Salvador Dalí.
This painting is from Dalí's Paranoiac-critical period.
Questions arise similar to those of consciousness studies:
How can physical processing create inner, subjective experience?
How can matter possess first person perspective?
How can mere electrical signals produce qualitative sensation and awareness?
Why should information "feel" like anything in the first place?
The great physicist David Bohm taught that the more we access the quantum aspects of matter the more we recognize that the world is acting as an indivisible unit. The intrinsic nature of every part of her is in continuous interaction with everything that surrounds it.
We may understand the universe as a set of ' States of consciousness." Implications tange from the domains of the infinitely small to ethical, relational, biological and eco-Psycho-spiritual implications, This changes the very nature of each of us in our relationship with the all. We understand then that really psyche is world.
The three basic elements of the Psycho-Spiritual Approach
The three basic elements in this approach are deep listening, close attunement and transformational shifts. All three are tightly interwoven and circle around a basic idea: there are untapped resources within the soul.
Valley of the Shadow: Cupid and Psyche by Claudia Eve Kleefeld
" The essence of Jung's message, then, is that as far as the future is foreseeable the highest task of man once more is the old religious task of the redemption of Evil that he called the shadow. As shadow, Evil was not absolute and final, but redeemable and through its challenge to be redeemed an instrument of enlargement of human awareness.
In this transfiguration, the last word is with love. In the collection of essays Modern Man in Search of a Soul there is a sign of what his feelings, as opposed to his thinking, were about it. At the end of "Psychotherapists or the Clergy," he writes, "Who are forgiven their many sins? Those who have loved much. But as to those who love little, their few sins are held against them."
Jung was possessed by a capacity for love so great that it included also a love of all that life until now rejected, reviled, and persecuted. In all this he was more than a psychological or scientific phenomenon; he was to my mind one of the greatest religious phenomena the world has ever experienced.
Until this central fact of his work and character is grasped and admitted, the full meaning and implication of Jung for the future of life is missed. But once this fact is grasped and admitted, the life of the individual who had experienced it can never be the same again, as I am certain the life of our time can never be the same again because of Jung.
However dark, disordered, and desperate this moment in which we live, the individual who finds himself in this way will, I believe, change the course of life in the direction of a greater wholeness of being, lived in greater awareness of the mystery of love. And since this love is so pre-eminently in the keeping of the feminine in life, and presides like an archangel over the spirit and passion of truth... " https://ratical.org/many_worlds/LvdP/Jung.html
" The essence of Jung's message, then, is that as far as the future is foreseeable the highest task of man once more is the old religious task of the redemption of Evil that he called the shadow. As shadow, Evil was not absolute and final, but redeemable and through its challenge to be redeemed an instrument of enlargement of human awareness.
In this transfiguration, the last word is with love. In the collection of essays Modern Man in Search of a Soul there is a sign of what his feelings, as opposed to his thinking, were about it. At the end of "Psychotherapists or the Clergy," he writes, "Who are forgiven their many sins? Those who have loved much. But as to those who love little, their few sins are held against them."
Jung was possessed by a capacity for love so great that it included also a love of all that life until now rejected, reviled, and persecuted. In all this he was more than a psychological or scientific phenomenon; he was to my mind one of the greatest religious phenomena the world has ever experienced.
Until this central fact of his work and character is grasped and admitted, the full meaning and implication of Jung for the future of life is missed. But once this fact is grasped and admitted, the life of the individual who had experienced it can never be the same again, as I am certain the life of our time can never be the same again because of Jung.
However dark, disordered, and desperate this moment in which we live, the individual who finds himself in this way will, I believe, change the course of life in the direction of a greater wholeness of being, lived in greater awareness of the mystery of love. And since this love is so pre-eminently in the keeping of the feminine in life, and presides like an archangel over the spirit and passion of truth... " https://ratical.org/many_worlds/LvdP/Jung.html