Quotes About Humanity

Whoever speaks in primordial images speaks with a thousand voices; he enthrals and overpowers...he transmutes our personal destiny into the destiny of mankind, and evokes in us all those beneficent forces that ever and anon have enabled humanity to find refuge from every peril and to outlive the longest night.

I am accused of mysticism. I do not, however, hold myself responsible for the fact that man has, everywhere and always, spontaneously developed religious forms of expression, and that the human psyche from time immemorial has been shot through with religious feelings and ideas. Whoever cannot see this aspect of the human psyche is blind, and whoever chooses to explain it away, or to "enlighten" it away, has no sense of reality.

because) the only real danger that exists is men himself. He is the great danger and we are pityfully unaware of it. We know nothing of men. Far too little ... Carl Gustav Jung, 1959 in an interview with John Freeman ( youtube watch?v=2AMu-G51yTY 38:04)

Communion gives us warmth. Singleness gives us light. At immeasurable distance stands one single star at the zenith. This star is the God and goal of humanity. In this world one is Abraxas, creater and destroyer of one's world.

Let man but accumulate his materials of destruction and the devil within him will soon be unable to resist putting them to their fated use.

The psychotherapist must not allow his vision to be coloured by the glasses of pathology; he must never allow himself to forget that the ailing mind is a human mind, and that, for all its ailments, it shares in the whole of the psychic life of man. The psychotherapist must even be able to admit that the ego is ill for the very reason that it is cut off from the whole, and has lost its connection with mankind as well as with the spirit.

Only man as an individual human being lives; the state is just a system, a mere machine for sorting and tabulating the masses. Anyone, therefore, who thinks in terms of men minus the individual, in huge numbers, atomizes himself and becomes a thief and a robber to himself. He is infected with the leprosy of collective thinking and has become an inmate of that insalubrious stud-farm called the totalitarian State. Our

Unfortunately, there is no doubt about the fact that man is, as a whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is.

Is that which science calls the "psyche" not merely a question-mark arbitrarily confined within the skull, but rather a door that opens upon the human world from a world beyond, now and again allowing strange and unseizable potencies to act upon him and to remove him, as if upon the wings of the night, from the level of common humanity to that of a more personal vocation?

The conclusion that the myth-makers thought in much the same way as we still think in dreams is almost self-evident. The first attempts at myth-making can, of course, be observed in children, whose games of make-believe often contain historical echoes. But one must certainly put a large question-mark after the assertion that myths spring from the "infantile" psychic life of the race. They are on the contrary the most mature product of that young humanity.

Nothing could persuade me that "in the image of God" applied only to man. In fact it seemed to me that the high mountains, the rivers, lakes, trees, flowers and animals far better exemplified the essence of God than men with their ridiculous clothes, their meanness, vanity, mendacity, and abhorrent egotism -

the soul said, "Is this what you think it means to be human?

It is not that present-day man is capable of greater evil than the man of antiquity or the primitive. He merely has incomparably more effective means with which to realize his propensity to evil.

That the gods die from time to time is due to man's sudden discovery that they do not mean anything, that they are made by human hands, useless idols of wood and stone.

The thread by which our fate hangs is wearing thin. Not nature, but the "genius of mankind," has knotted the hangman's noose with which it can execute itself at any moment. This is simply another façon de parler for what John called the "wrath of God." 735

in so far as society is itself composed of de-individualized human beings, it is completely at the mercy of ruthless individualists.

A man may be convinced in all good faith that he has no religious ideas, but no one can fall so far away from humanity that he no longer has any dominating representation collective.

On the contrary, every civilized human being, however high his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous vestiges of earlier evolutionary stages going back even to the reptilian age, so the human psyche is a product of evolution which, when followed back to its origins, shows countless archaic traits.

Although our civilized consciousness has separated itself from the instincts, the instincts have not disappeared; they have merely lost their contact with consciousness.

I do not in the least mean to say that we must never pass judgement in the cases of persons whom we desire to help and improve. But if the doctor wishes to help a human being he must be able to accept him as he is. And he can do this in reality only when he has already seen and accepted himself as he

Even a scientist is a human being, and it is quite natural that he, like others, hates the things he cannot explain and thus falls victim to the common illusion that what we know today represents the highest summit of knowledge.

In the end, man is an event which cannot judge itself, but, for better or worse, is left to the judgment of others.

A purely causalistic psychology is only able to reduce every human individual to a member of the species Home sapiens, since its range is limited to what is transmitted by heredity or derived from other sources. But a work of art is not transmitted or derived–it is a creative reorganization of those very conditions to which a causalistic psychology must always reduce it.

If the God is absolute beauty and goodness, how should he encompass the fullness of life, which is beautiful and hateful, good and evil, laughable and serious, human and inhuman? How can man live in the womb of the God if the Godhead himself attends only to one-half of him?