Člověk a jeho symboly, Swiss National Library. Correspondance, National Library of Spain German National Library Swiss National Library RERO - Library. Dokud si clovek sam neuvedomi ze co nechce,nemuze mu nikdo nijak prevratit a co nedovoli,nebo s cim nesouhlasi,nemuze mu nikdo vnutit,tak bude dostavat co si zaslouzi,co dovoli,k cemu se nepostavi celem a bude k tomu lhostejnej.Vymluvy na illuminaty,vlady,politiky,GP,elity a podobne jsou dobry jen k tomu,aby dal nic nedelal,ti vsichni jen.
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Carl Jung quotes Showing 991-1,020 of 1,152
“Christ himself was accused of heresy, and quite justifiably. John the Baptist and his school called Jeshu ben Miriam-the son of Miriam the deceiver, the traitor, because he had betrayed the mysteries; he became an individual, the son of God, and received immediate revelation, and that was an awful sin and the real cause of his death.
It is an old Jewish tradition also that he betrayed the mysteries and so had to suffer the death of a traitor.
In the literature of the Manichaeans, the disciples of John, there is a text containing a discussion between Christ and John the Baptist upon that question.
They both presented very good arguments.
Christ's very practical argument was: 'Do I not make the lame walk?
Do I not restore sight to the blind?'
But John would not hear of that, he said that Christ betrayed the mysteries, he gave them out to the world, and that they would be destroyed by the world.
And the world did destroy them.
The projection of the Self belonged to the psychology of ancient times, when the chief or the king represented the whole people and had to suffer and to die for the people.
Then another old rite played a certain role in the history of Christ; it is to a great extent legend, but legends are so true that they repeat themselves literally in reality, real events are like legends.”
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It is an old Jewish tradition also that he betrayed the mysteries and so had to suffer the death of a traitor.
In the literature of the Manichaeans, the disciples of John, there is a text containing a discussion between Christ and John the Baptist upon that question.
They both presented very good arguments.
Christ's very practical argument was: 'Do I not make the lame walk?
Do I not restore sight to the blind?'
But John would not hear of that, he said that Christ betrayed the mysteries, he gave them out to the world, and that they would be destroyed by the world.
And the world did destroy them.
The projection of the Self belonged to the psychology of ancient times, when the chief or the king represented the whole people and had to suffer and to die for the people.
Then another old rite played a certain role in the history of Christ; it is to a great extent legend, but legends are so true that they repeat themselves literally in reality, real events are like legends.”
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“statistical reality is the only one, then that is the sole authority. There is then only one condition, and since no contrary condition exists, judgment and decision are not only superfluous but impossible.”
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“Everybody acts out a myth, but very few people know what their myth is. And you should know what your myth is because it might be a tragedy and maybe you dont want it to be.”
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“The state is a terrible concretization,but if such things begin to concretize it is the very devil, as Nietzsche feels […] But surely the state is not the word of God. It is the invention of the many and therefore dangerous and poisonous; it is a devilish invention replacing the eternal plan of God that should rule the world. It is man instead of the divine competence, the limited mind instead of the infinite mind, things based upon temporal assumptions instead of upon eternal verities.”
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“I should be blind, indeed, if I did not recognize in it the true will of God I must even help the patient to prevail in his egoism; if he succeeds in this, he estranges himself from other people. He drives them away, and they come to themselves—as they should, for they were seeking to rob him of his “sacred egoism. This must be left to him, for it is his strongest and healthiest power; it is, as I have said, a true will of God, which sometimes drives him into complete isolation. However wretched this state may be, it also stands him in good stead, for in this way alone can he take his own measure and learn what an invaluable treasure is the love of his fellow-beings. It is, moreover, only in the state of complete abandonment and loneliness that we experience the helpful powers of our own natures.”
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“though you want to flee from yourself so as not to have to live what remains unlived until now.56 But you cannot flee from yourself. It is with you all the time and demands fulfillment. If you pretend to be blind and dumb to this demand, you feign being blind and deaf to yourself. This way you will never reach the knowledge of the heart. The knowledge of your heart is how your heart is. From a cunning heart you will know cunning. From a good heart you will know goodness. So that your understanding becomes perfect, consider that your heart is both good and evil. You ask, “What? Should I also live evil?” The spirit of the depths demands: “The life that you could still live, you should live. Well-being decides, not your well-being, not the well-being of the others, but only well-being.”
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“If we are to do justice to the essence of the thing we call spirit, we should really speak of a “higher” consciousness rather than of the unconscious.”
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“If statistical reality is the only one, then that is the sole authority. There is then only one condition, and since no contrary condition exists, judgment and decision are not only superfluous but impossible. Then the individual is bound to be a function of statistics and hence a function of the State or whatever the abstract principle of order may be called.”
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“Making them conscious and giving form to what is unformed has a specific effect in cases where the conscious attitude offers an overcrowded unconscious no possible means of expressing itself.”
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“Dogma není svévolným výmyslem ani jedinečným zázrakem, jak bývá líčeno za zřejmým účelem jeho vyzvednutí z přírodních souvislostí. Ústřední křesťanské představy tkví svými kořeny v oné gnostické filosofii, která se podle psychologických zákonů musela vyvinout právě v době, kdy se klasická náboženství stávala obsolentními. Gnóze se zakládá na vnímání symbolů nevědomého procesu individuace, který nastupuje vždy, jakmile se nejvyšší kolektivní představy ovládající lidský život začnou rozpadat. V takové době se nutně objevuje celá řada jedinců, kteří jsou vyšší měrou uchváceni numinózními archetypy, jež se tlačí na povrch, aby vytvořili novou dominantu. Uchvácení se projevuje takřka bez výjimky ve skutečnosti, že lidé jimi zasažení se s jejich obsahy identifikují. Roli, která jim byla vnucena, nechápou jako působení nových obsahů, které je třeba ještě rozpoznat, ale svým životem je vzorově znázorní a stávají se tak proroky a reformátory. Pokud archetypický obsah křesťanského dramatu byl s to uspokojivě vyjádřit zneklidněné a dotírající nevědomí mnoha lidí, povýšila ho 'shoda všech' (consensus omnium) na všeobecně závaznou pravdu, ovšem nikoli nějakým úsudkovým aktem, ale daleko účinnější iracionálnější uchváceností.”
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“But it is quite understandable that even the best of people are accessible to the idea of a state because, as I said, a state functions as something very real. You see, when the state claims to be like God’s finger creating order out of chaos, it is true to a certain extend; it is monstrous, not human, but a people in its wholeness is not human. It is a big animal, and therefore it needs another monster to tame it.”
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“I was by no means free from the bigotry and hubris of consciousness which wants to believe that any halfway decent inspiration is due to one’s own merit,”
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“The shadow can be realized only through a relation to a partner, and anima and animus only through a relation to a partner of the opposite sex, because only in such a relation do their projections become operative.”
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“Ea reflectează la sine însăşi şi are de aceea în afară o atitudine egală, putînd cunoaşte şi admite o serie de lucruri fără a le acoperi de elogii sau de reproşuri. Deoarece viaţa afectivă îi blochează aceste însuşiri,ea îşi repudiază, pe cît posibil,instinctele şi afectele,fără însă a le domina. Pe cît de logică şi de solid construită îi este conştiinţa, pe atît de elementar, de confuz şi de nestăpînit îi este afectul.îilipseşte acestuia nota propriu-zis umană, fiind disproporţionat, iraţional, un fenomen natural care străpunge ordinea umană. El nu are nici un gînd ascuns şi nici un fel de intenţie, putînd in anumite condiţii absolut destructiv, un torent sălbatic care nu urmăreşte, dar nici nu evită distrugerea, fără scrupule şi necesar, ascultînd doar de propria-i lege, un proces care se împlineşte pe sine. însuşirile pozitive ale femeii introvertite vin din faptul că gîndirea ei, tolerantă şi binevoitoare, izbuteşte să influenţeze şi să atragă o parte a vieţii instinctuale, fără însă a o putea cuprinde şi remodela integral. Femeia introvertită este mult mai puţin conştientă de afectivitatea ei decît de gîndurile şi sentimentele raţionale care o animă. Este incapabilă să-şi cuprindă întreaga afectivitate, dar are opinii utilizabile.”
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“Člověk se přirozeně nemůže od dětství osvobodit, aniž by se jím podrobně nezabýval, jak již dlouho víme z Freudových výzkumů. Čistě intelektuálním věděním přitom nelze ničeho dosáhnout. Účinné je pouze rozpomenutí se, které je zároveň znovuprožitím. Mnohé zůstane nevyřešené díky rychlému plynutí let a přemáhajícímu proudu věmů z právě odhalovaného světa. Od toho se člověk neosvobodil, nýbrž jenom vzdálil. Vrátí-li se tedy z pozdějších let zpátky k dětským vzpomínkám, nalezne tam ještě živé části vlastní osobnosti, které se ho pevně chytí, připojí se k němu a prosytí jej znovu pocitem dřívějších let. Tyto části jsou ale dosud ve stavu dětství, a proto silné a bezprostřední. Pouze jsou-li opět spojeny s dospělým vědomím, mohou pozbýt svůj infantilní apekt a mohou být upraveny. Vždy musí být nejprve prozkoumáno toto 'osobní nevědomí', to znamená musí dojít k jeho uvědomění, jinak nelze otevřít vstup ke kolektivnímu nevědomí.”
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“Não é o vosso raciocínio e sim o vosso ser que constitui a individualidade. Por conseguinte, ao contrário do que supondes, não é na diferença que deveis vos empenhar, mas no VOSSO PRÓRIO SER. No fundo, pois, existe apenas um empenho, não precisareis saber nada a respeito do pleroma (fonte, centro, deus ) e suas qualidades e ainda assim atingireis a meta almejada em virtude de vosso próprio ser. Como, porém, o raciocínio se aparta do ser, devo ensinar-vos esse conhecimento, por meio do qual podereis refrear vossos pensamentos.”
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“Since we cannot possibly know the boundaries of something unknown to us, it follows that we are not in a position to set any bounds to the self. It would be wildly arbitrary and therefore unscientific to restrict the self to the limits of the individual psyche, quite apart from the fundamental fact that we have not the least knowledge of these limits, seeing that they also lie in the unconscious. We may be able to indicate the limits of consciousness, but the unconscious is simply the unknown psyche and for that very reason illimitable because indeterminable. Such being the case, we should not be in the least surprised if the empirical manifestations of unconscious contents bear all the marks of something illimitable, something not determined by space and time.”
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“For it is the function of consciousness not only to recognize and assimilate the external world through the gateway of the senses, but to translate into visible reality the world within us.”
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“concentrating on those classics which school, with its needlessly laborious explanations of the obvious, had not spoiled for me.”
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“the menstrual cycle may actually be the major part of initiation from a woman’s point of view, since it has the power to awaken the deepest sense of obedience to life’s creative power over her. Thus she willingly gives herself to her womanly function, much as a man gives himself to his assigned role in the community life of his group.”
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“Ori de câte ori sufletul intră în vibrații puternice datorită unei trăiri numinoase, apare pericolul ca firul de care suntem atârnați să se rupă. Atunci, un om cade într-un “da” absolut, iar altul într-un “nu” la fel de absolut. Nirdvandva (“eliberat de cei doi”), spune Orientul. Am reținut asta. Pendula spirituală oscilează între sens și nonsens și nu între corect și incorect. Pericolul numinosum-ului constă în aceea că ademește spre extreme și că atunci un adevăr modest este considerat adevărul însuși, iar o eroare mică trece drept o rătăcire fatală. Tout passe – ce era ieri adevăr este astăzi o amăgire, iar ceea ce alaltăieri părea a fi o concluzie greșită poate fi mâine o revelație – mai cu seamă în chestiuni psihologice, despre care în realitate nu știm încă decât foarte puțin. Nu ne-am lămurit deocamdată nici pe departe ce înseamnă faptul că nu există absolut nimic atâta timp cât o conștiință mică – și, vai, atât de efemeră – n-a observat ceva în acest sens!”
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“What we are to our inward vision, and what man appears to be sub specie aeternitatis, can only be expressed by way of myth.”
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“One of the greatest obstacles to such a synthesis is sectarianism, which is always right and displays no tolerance, picking and fomenting quarrels for the holiest of reasons in order to set itself up in the place of religion and brand anyone who thinks differently as a lost sheep, if nothing worse. But have any human beings the right to totalitarian claims? This claim, certainly, is so morally dangerous that we would do better to leave its fulfilment to Almighty God rather than presume to be little gods ourselves at the expense of our fellow-men.”
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“When my prince had fallen, the spirit ofthe depths opened my vision and let me become aware of the birth of the new God. The divine child approached me out of the terrible ambiguity, the hateful-beautiful, the evil-good, the laughable-serious, the
sick-healthy, the inhuman-human and the ungodly-godly.129
I understood that the Godl3o whom we seek in the absolute was not to be found in absolute beauty, goodness, seriousness,
elevation, humanity or even in godliness. Once the God was there. I understood that the new God would be in the relative. If the God is absolute beauty and goodness, how should he encompass the 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?131
If we have risen near the heights of good and evil, then our
badness and hatefulness lie in the most extreme torment. Man's torment is so great and the air of the heights so wealc that he can hardly live anymore. The good and the beautiful freeze to the ice of the absolute idea/32 and the bad and hateful become mud puddles full of crazy life.
Therefore after his death Christ had to journey to Hell, otherwise the ascent to Heaven would have become impos- sible for him. Christ first had to become his Antichrist, his underworldly brother.
No one knows what happened during the three days Christ was in Hell. I have experienced it.133 The men ofyore said that he had preached there to the deceased.134 What they say is true, but do you know how this happened?
It was folly and monkey business, an atrocious Hell's masquerade of the holiest mysteries. How else could Christ have saved his Antichrist? Read the unknown books of the ancients, and you will learn much from them. Notice that Christ did not remain in Hell, but rose to the heights in the beyond.135
Our conviction of the value of the good and beautiful has become strong and unshakable, that is why life can extend beyond this and still fulfil everything that lay bound and yearning. But the bound and yearning is also the,hateful and bad. Are you again indignant about the hateful and the bad?
Through this you can recognize h()w great are their force and value for life. Do you think that it is dead in you? But this dead can also change into serpents.136These serpents will extinguish the prince ofyour days.”
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sick-healthy, the inhuman-human and the ungodly-godly.129
I understood that the Godl3o whom we seek in the absolute was not to be found in absolute beauty, goodness, seriousness,
elevation, humanity or even in godliness. Once the God was there. I understood that the new God would be in the relative. If the God is absolute beauty and goodness, how should he encompass the 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?131
If we have risen near the heights of good and evil, then our
badness and hatefulness lie in the most extreme torment. Man's torment is so great and the air of the heights so wealc that he can hardly live anymore. The good and the beautiful freeze to the ice of the absolute idea/32 and the bad and hateful become mud puddles full of crazy life.
Therefore after his death Christ had to journey to Hell, otherwise the ascent to Heaven would have become impos- sible for him. Christ first had to become his Antichrist, his underworldly brother.
No one knows what happened during the three days Christ was in Hell. I have experienced it.133 The men ofyore said that he had preached there to the deceased.134 What they say is true, but do you know how this happened?
It was folly and monkey business, an atrocious Hell's masquerade of the holiest mysteries. How else could Christ have saved his Antichrist? Read the unknown books of the ancients, and you will learn much from them. Notice that Christ did not remain in Hell, but rose to the heights in the beyond.135
Our conviction of the value of the good and beautiful has become strong and unshakable, that is why life can extend beyond this and still fulfil everything that lay bound and yearning. But the bound and yearning is also the,hateful and bad. Are you again indignant about the hateful and the bad?
Through this you can recognize h()w great are their force and value for life. Do you think that it is dead in you? But this dead can also change into serpents.136These serpents will extinguish the prince ofyour days.”
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“Only gradually did I discover what the mandala really is: “Formation, Transformation, Eternal Mind’s eternal recreation.”
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“While Freud is an investigator and interpreter, Adler is chiefly an educator. In refusing to leave the patient in a childish condition, helpless for all his valuable understanding, and in trying by every device of education to make him a normally adapted person, Adler modifies Freud's procedure. He does all this apparently in the conviction that social adaptation and normalization are indispensable—that they are even the most desirable goals and the most suitable fulfillment for a human being. The widespread social influence of Adler's school is a consequence of this outlook—as also its neglect of the unconscious, which on occasions, it seems, amounts to complete denial.”
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“La verdad suprema es una y la misma con lo contrario al sentido.”
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“I remember the case of a man who was inextricably involved in a number of shady affairs. He developed an almost morbid passion for dangerous mountain climbing, as a sort of compensation. he was seeking 'to get above himself.' In a dream one night, he saw himself stepping off the summit of a high mountain into empty space. When he told me his dream, I instantly saw his danger and tried to emphasize the warning and persuade him to restrain himself. I even told him that the dream foreshadowed his death in a mountain accident. It was in vain. Six months later he 'stepped off into space.' A mountain guide watched him and a friend letting themselves down a rope in a difficult place. The friend had found a temporary foothold on a ledge, and the dreamer was following him down. Suddenly he let go of the rope, according to the guide, 'as if he were jumping into the air.' He fell upon his friend, and both went down and were killed.
Another typical case was that of a lady who was living above herself. She was high and mighty in her daily life, but she had shocking dreams, reminding her of all sorts of unsavory things. When I uncovered them, she indignantly refused to acknowledge them. The dreams then became menacing, and full of references to the walks she used to take by herself in the woods, where she indulged in soulful fantasies. I saw her danger, but she would not listen to my many warnings. Soon afterwards, she was savagely attacked in the woods by a sexual pervert; but for the intervention of some people who heard her screams, she would have been killed.
There was no magic in this. What her dreams had told me was that this woman had a secret longing for such an adventure-just as the mountain climber unconsciously sought the satisfaction of finding a definite way out of this difficulties. Obviously, neither of them expected the stiff price involved: She had several bones broken, and he paid with his life.”
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Another typical case was that of a lady who was living above herself. She was high and mighty in her daily life, but she had shocking dreams, reminding her of all sorts of unsavory things. When I uncovered them, she indignantly refused to acknowledge them. The dreams then became menacing, and full of references to the walks she used to take by herself in the woods, where she indulged in soulful fantasies. I saw her danger, but she would not listen to my many warnings. Soon afterwards, she was savagely attacked in the woods by a sexual pervert; but for the intervention of some people who heard her screams, she would have been killed.
There was no magic in this. What her dreams had told me was that this woman had a secret longing for such an adventure-just as the mountain climber unconsciously sought the satisfaction of finding a definite way out of this difficulties. Obviously, neither of them expected the stiff price involved: She had several bones broken, and he paid with his life.”
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“Thousands of miles lay between me and Europe, mother of all demons. The demons could not reach me here—there were no telegrams, no telephone calls, no letters, no visitors. My liberated psychic forces poured blissfully back to the primeval expanses.”
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“Though “instincts” or “drives” can be formulated in physiological and biological terms they cannot be pinned down in that way, for they are also psychic entities which manifest themselves in a world of fantasy peculiarly their own. They”
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