Quotes About Jung

Jung's search for the soul, then, stands at one with the search for appropriately dialogical and differentiated language.

Here again it is obvious that Schiller is writing, as always, only from the standpoint of the introvert. The extravert, whose ego resides not in thinking but in the feeling relation to the object, actually finds himself through the object, whereas the introvert loses himself in it.

So if I say God is good, it is not true: I am good, God is not good. I go further: I am better than God! For only what is good can become better, and only what is better can become the best. God is not good, therefore he cannot become better; and since he cannot become better he cannot become the best. These three: good, better, best, are infinitely remote from God, who is above all.

un fapt psihologic oarecare nu poate fi niciodat? explicat total prin cauzalitatea lui; el este un fenomen viu, legat indestructibil de continuitatea procesului vital, în aÈ™a fel încât este, pe de-o parte, întotdeauna un ce care a devenit, pe de alta, un ce în curs de devenire, un ce creator.

I could cite many other dreams to the same effect, but these may suffice to show that dreams can be anticipatory and, in that case, must lose their particular meaning if they are treated in a purely causalistic way. These three dreams give clear information about the analytical situation, and it is extremely important for the purposes of therapy that this be rightly understood.

Kdo to ale vlastnÄ› je ten stát? Je to nahromadÄ›ní vÅ¡ech bezvýznamných, z nichž se skládá. Kdybychom jej mohli personifikovat, získali bychom individuum, ?i spíÅ¡e monstrum, které by stálo v duchovním i etickém ohledu daleko pod úrovní vÄ›tÅ¡iny jednotlivc?, jež ho tvoÃ…â"¢í, neboÃ…Â¥ stát pÃ…â"¢edstavuje nejvýÅ¡e umocnÄ›nou psychologii masy.

Jung, for example, needed his clinical practice to pay the bills and the Zurich coffeehouse scene to stimulate his thinking.

Jung was not shy about taking time off." Deep work, though a burden to prioritize, was crucial for his goal of changing the world.

I have never since entirely freed myself of the impression that this life is a segment of existence which is enacted in a three-dimensional boxlike universe especially set up for it.

Llegué muy pronto a la convicción de que si no se da una respuesta y solución desde lo interno a las relaciones de la vida, su significado es muy pobre

A pesar de que somos hombres de nuestra propia vida personal somos también, por otra parte, en gran medida, representantes, víctimas y promotores de un espíritu colectivo, cuya vida equivale a siglos.

En la estructura psíquica viviente nada sucede de un modo meramente mecánico, sino en relación con la economía del todo, referido al todo: tiene un objetivo y un sentido.

Although my belief in the world returned to me, I have never since entirely freed myself of the impression that this life is a segment of existence which is enacted in a three-dimensional boxlike universe especially set up for it.

At the moment I am looking into astrology, which seems indispensable for a proper understanding of mythology. There are strange and wondrous things in these lands of darkness. Please, don't worry about my wanderings in these infinitudes. I shall return laden with rich booty for our knowledge of the human psyche.

CG Jung:Thoughts grow in me like a forest, populated by many different animals. But man is domineering in his thinking, and therefore he kills the pleasure of the forest and that of the wild animals. Man is violent in his desire, and he himself becomes a darker forest and a sickened forest animal. Just as I have freedom in the world, I also have freedom in my thoughts. Freedom is conditional.

We analyse dreams to help us with problems because, as Jung says, "the problem is much greater than I, and it is wise to hold fast to the words the dream gives, because one cannot expect to be wiser than nature".

Without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of the imagination is incalculable.

To provide an example of the types of symbols which are manifested by the archetypes we will look at the archetype Jung called the Self. The Self is the central archetype and its role is in unifying the other archetypal structures of the psyche. According to Jung, the importance of the Self archetype coincides with the fact that it is the source of many of the symbols found in religions and myths.

All the [energy] that was tied up in family bonds must be withdrawn from the narrower circle into the larger one, because the psychic health of the adult individual, who in childhood was a mere particle revolving in a rotary system, demands that he should himself become the centre of a new system.

This is what Jung's predecessor, Sigmund Freud, called "the return of the repressed.

But Jung also pointed out: "One does not become enlightened by imagining figures of light, but by making the darkness conscious.

The ideas of the moral order and of God belong to the ineradicable substrate of the human soul.

As to Gurdjieff's power to renew his own energies, its essence had been understood by psychologists of the nineteenth century, decades before the age of Freud and Jung. William James speaks about it in an important essay called 'The Energies of Man'.

As the search continues for an understanding of the archetypal images, Jung would probably have us remember that an archetype is a hypothetical model, something like the 'pattern of behaviour' in biology. The portraits of the Goddesses in patriarchal mythology are, indeed, patterns of behaviour: They are stories told by men of how women react under patriarchy.