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Textbook The Quotable Jung C G Jung Ebook All Chapter PDF
Textbook The Quotable Jung C G Jung Ebook All Chapter PDF
Jung
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THE QUOTABLE JUNG
THE QUOTABLE
JUNG
press.princeton.edu
This book has been composed in Minion Pro text with ITC Kabel Std. display.
1 3 5 7 9 10 8 6 4 2
I dedicate this book to the spirit of C. G. Jung
Contents
Preface ix
Note to the Reader xiii
Acknowledgments xv
C. G. Jung Chronology xvii
Permissions xix
1. The Unconscious 1
2. The Structure of the Psyche 33
3. The Symbolic Life 56
4. Dreams 68
5. The Analytic Process 85
6. The Development of the Personality 100
7. Men and Women 127
8. Jung and Culture 137
9. The Problem of the Opposites 147
10. East and West 158
11. Religious Experience and God 170
12. Good and Evil 206
13. Body and Soul 217
14. Creativity and the Imagination 226
15. Alchemical Transformation 247
16. On Life 259
17. The Individuation Process 283
18. Death, Afterlife, and Rebirth 299
tury, and many are the readers that are indebted to her for the
depth of her scholarship.
Forty-four years later, The Quotable Jung draws on even more
newly published material, in particular, the Visions Seminars (two
volumes), the Nietzsche Seminars (two volumes), The Psychology of
Kundalini Yoga, and the Letters (two volumes), which all bring us
much closer to the man Jung himself, especially because in those
seminars and letters, Jung speaks freely and in a language that a
layperson can easily understand.
To this list, we can now add The Red Book, published in 2009
after many years shrouded in secrecy and mystery. We are now able
to follow in much greater detail Jung’s own “confrontation with
the unconscious” and appreciate his unequalled efforts in self-
exploration, a task many of us strive to undertake for ourselves.
This volume will introduce the reader to the ideas of Carl Gus-
tav Jung. I am sure that only a few readers will know that although
for many years Sigmund Freud has been a household name for
most people, a century ago Jung was by far the better known of the
two, especially in the United States. This was mainly due to Jung’s
pioneering work on the Association Experiment, a test devised by
Jung to demonstrate the reality and autonomy of unconscious
complexes. To Jung we also owe an understanding of everyday
terms like introverted and extraverted. Unlike Freud, who concen-
trated on retrieving repressed childhood memories in his patients,
Jung was actually more interested in a prospective, future-oriented
approach to analysis that emphasized the value of dream interpre-
tation as the vehicle for understanding the messages of the uncon-
scious as the guiding light of the soul.
Jung also recognized the therapeutic value of authentic, sub-
jective religious experience, which is not necessarily to be found
within the houses of worship of denominational religions but
rather through the confrontation with the divine as wholly
Other.
xii • Preface
Notes
readers might choose to read the book from beginning to end fol-
lowing the map that I have laid out.
On the other hand, it could be tempting for the reader simply to
open the book at random and read whatever appears on the page.
This might be surprisingly beneficial, especially if one were grap-
pling with some significant and vexing question.
Please note that the English translations are all copyright R.F.C.
Hull, with the exception of Memories, Dreams, Reflections (Richard
and Clara Winston), Liber Novus: The Red Book (Mark Kyburz,
John Peck, and Sonu Shamdasani), The Question of Psychological
Types (Ernst Falzeder with the collaboration of Tony Woolfson),
and Children’s Dreams (Ernst Falzeder with the collaboration of
Tony Woolfson).
May the readers of this volume derive as much joy as I have in
the study of the life and work of Carl Gustav Jung.
Acknowledgments
Man started from an unconscious state and has ever striven for
greater consciousness. The development of consciousness is the
burden, the suffering, and the blessing of mankind.
“Men, Women, and God” (1955), C. G. Jung Speaking, p. 248.
“All that is outside, also is inside,” we could say with Goethe. But
this “inside,” which modern rationalism is so eager to derive from
“outside,” has an a priori structure of its own that antedates all con-
scious experience. It is quite impossible to conceive how “experi-
ence” in the widest sense, or, for that matter, anything psychic,
could originate exclusively in the outside world. The psyche is part
of the inmost mystery of life, and it has its own peculiar structure
and form like every other organism. Whether this psychic struc-
ture and its elements, the archetypes, ever “originated” at all is a
metaphysical question and therefore unanswerable. The structure
is something given, the precondition that is found to be present in
every case. And this is the mother, the matrix—the form into which
all experience is poured.
“Psychological Aspects of the Mother Archetype” (1938/1954),
CW 9i, § 187.
The psyche is the starting point of all human experience, and all the
knowledge we have gained eventually leads back to it. The psyche is
the beginning and end of all cognition. It is not only the object of
its science, but the subject also. This gives psychology a unique
2 • The Quotations
place among all the other sciences; on the one hand there is a con-
stant doubt as to the possibility of its being a science at all, while on
the other hand psychology acquires the right to state a theoretical
problem the solution of which will be one of the most difficult tasks
for a future philosophy.
“Psychological Factors Determining Human Behaviour” (1937),
CW 8, § 261.
Man knows only a small part of his psyche, just as he has only a
very limited knowledge of the physiology of his body. The causal
factors determining his psychic existence reside largely in uncon-
scious processes outside consciousness, and in the same way there
are final factors at work in him which likewise originate in the
unconscious.
Aion (1951), CW 9ii, § 253.
The psyche does not merely react, it gives its own specific answer to
the influences at work upon it.
“Some Crucial Points in Psychoanalysis” (1914), CW 4, § 665.
. . . . . . . pectusque jacentis
Virgo modesta jubet, converso pollice, rumpi [143]
Non io di sferza
Nè di buone parole a te mi parco:
Tu dunque bada a farmi onor: m’intendi?
Impassibile mostrati e sicuro:
La coscïenza di vittoria è mezza
Già la vittoria: tieni gli occhi agli occhi
Del tuo rivale e dove intenda avverti
Pria ch’ei muova la man.
TUMELICO.
Lo so, il so bene,
GLABRIONE.
TUMELICO.
E qual?
GLABRIONE.
Nel caso....
Intendi ben.... ciò non sarà, ma pure
Esser potria.... nel caso che abbattuto,
Gravemente ferito.... egli è un supposto...
Tu ti sentissi, allor fa di cadere
Sovra il manco ginocchio e fuor protesa
La destra gamba e del sinistro braccio
Fatto puntello, declinato indietro,
Grazïoso a vedersi e pittoresco,
Statti aspettando il colpo estremo [144].
Talvolta il popolo era tanto feroce che dava tumultuosi segni
d’impazienza quando il combattimento durava un po’ più dell’usato,
senza che alcuno dei due campioni fosse rimasto ucciso o ferito.
V’eran tuttavia degli intervalli di riposo in queste lotte di gladiatori e si
chiamavano deludia: Orazio usò nell’Epistola XIX la frase deludia
posco, per dire chieggo un armistizio, togliendola a prestanza dallo
stile gladiatorio e dall’anfiteatro.
La presenza dell’imperatore faceva d’ordinario accordare la vita al
vinto, e fu ricordato come un esempio di crudeltà il fatto di Caracalla,
che a Nicomedia, in uno spettacolo gladiatorio, avesse licenziato
coloro che eran venuti ad implorarne la vita, sotto pretesto
d’interrogarne il popolo; lo che si ritenne quanto l’ordine di trucidarli.
Byron, l’immortale poeta del Corsaro, di Lara e di Don Juan, nel
Pellegrinaggio di Childe-Harold, dinnanzi al capo d’opera di Ctesilao,
il Gladiatore morente, da lui veduto in Roma, e del quale Plinio il
Vecchio aveva detto che l’artefice vulneratum deficientem fecit in
quo possit intelligi quantum restat animæ [145], così lo descrisse e gli
prestò tal sentimento da sembrare che le barbare orde settentrionali
e le sventure tutte piombate poi sull’Italia e Roma, non altro fossero
che la giusta espiazione del sangue sparso da’ poveri e innocenti
prigionieri di guerra condannati in sollazzo pubblico a’ cruenti
spettacoli dell’Anfiteatro.
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