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NEW FULL DB (2.4M)

   5 C. G. Jung
   2 Richard Dawkins
   2 Paramahansa Yogananda

*** NEWFULLDB 2.4M ***

1:I am a man who cannot excuse himself from the discord of the human heart. ~ C. G. Jung, The Red Book,

2:The right way to wholeness is made up of fateful detours and wrong turnings. —C. G. Jung ~ Peter A Levine,

3:The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth. ~ C. G. Jung,

4:The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed. —C. G. Jung ~ Dean Koontz,

5:The least differentiated function is always the one from which our renewal starts ~ C. G. Jung, Emma Jung and Toni Wolff – A Collection of Remembrances; Pages 51-70,

6:"The urge and compulsion to self-realization is a law of nature and thus of invincible power, even though its effect, at the start, is insignificant and improbable." ~ C. G. Jung,

7:The creation of something new is not accomplished by the intellect but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves. C. G. JUNG ~ Julia Cameron,

8:Both Sigmund Freud and C. G. Jung, the two giants of twentieth-century psychology, used metaphors from alchemy to describe deep psychological processes that cut across the boundaries of body and mind, conscious and unconscious processes. ~ Ralph Metzner,

9:"Everything that is unconscious is projected, and for this reason the analyst should be conscious of at least the most important contents of his unconscious, lest unconscious projections cloud his judgement". ~ C. G. Jung#projection #consciousness #unconscious #shadow,

10:Whatever service the works of C. G. Jung may have rendered to make alchemy better known, they are inadequate in that they limit alchemy to a psychology that is devoid of a transcendent and spiritual origin for the symbols that appear to the human psyche. ~ Seyyed Hossein Nasr,

11:take the idea of a spectrum of probabilities seriously, and place human judgements about the existence of God along it, between two extremes of opposite certainty. The spectrum is continuous, but it can be represented by the following seven milestones along the way.   Strong theist. 100 per cent probability of God. In the words of C. G. Jung, ‘I do not believe, I know! Very high probability but short of 100 per cent. De facto theist. ‘I cannot know for certain, but I strongly believe in God and live my life on the assumption that he is there.’ Higher than 50 per cent but not very high. Technically agnostic but leaning towards theism. ‘I am very uncertain, but I am inclined to believe in God.’ Exactly 50 per cent. Completely impartial agnostic. ‘God’s existence and non-existence are exactly equiprobable.’ Lower than 50 per cent but not very low. Technically agnostic but leaning towards atheism. ‘I don’t know whether God exists but I’m inclined to be sceptical.’ Very low probability, but short of zero. De facto atheist. ‘I cannot know for certain but I think God is very improbable, and I live my life on the assumption that he is not there.’ Strong atheist. ‘I know there is no God, with the same conviction as Jung “knows” there is one. ~ Richard Dawkins,

12:Let us, then, take the idea of a spectrum of probabilities seriously, and place human judgements about the existence of God along it, between two extremes of opposite certainty. The spectrum is continuous, but it can be represented by the following seven milestones along the way.   Strong theist. 100 per cent probability of God. In the words of C. G. Jung, ‘I do not believe, I know! Very high probability but short of 100 per cent. De facto theist. ‘I cannot know for certain, but I strongly believe in God and live my life on the assumption that he is there.’ Higher than 50 per cent but not very high. Technically agnostic but leaning towards theism. ‘I am very uncertain, but I am inclined to believe in God.’ Exactly 50 per cent. Completely impartial agnostic. ‘God’s existence and non-existence are exactly equiprobable.’ Lower than 50 per cent but not very low. Technically agnostic but leaning towards atheism. ‘I don’t know whether God exists but I’m inclined to be sceptical.’ Very low probability, but short of zero. De facto atheist. ‘I cannot know for certain but I think God is very improbable, and I live my life on the assumption that he is not there.’ Strong atheist. ‘I know there is no God, with the same conviction as Jung “knows” there is one. ~ Richard Dawkins,

13:Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes.10 “Quite apart from the charm of the new and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience and thus satisfies the scientific need for ‘facts’; and, besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga11 also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos…. “Yoga practice...would be ineffectual without the concepts on which Yoga is based. It combines the bodily and the spiritual in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness. ~ Paramahansa Yogananda,

14:In Europa, intre 1911 si 1913, s-au produs doua miscari disidente ale psihanalizei, miscari inaugurate de persoane care pana atunci jucasera un rol de baza in tanara stiinta: Alfred si C. G. Jung. Aceste miscari pareau foarte periculoase si castigasera repede un mare numar de partizani. Ele nu trebuiau, totusi, prin forta lor, sa fie resimtite ca niste socuri furnizate psihanalizei, chiar daca nu se mai nega materialul faptic, ci permiteau, ceea ce era ademenitor, eliberarea de rezultate. Jung a incercat o transpunere a faptelor analitice intr-un mod abstract, impersonal, fara sa tina cont de istoria individului, modalitate prin care el spera sa indeparteze recunoasterea sexualitatii infantile si a complexului lui Oedip, ca si necesitatea de a analiza copilaria. Adler parea sa se indeparteze si mai mult de psihanaliza, respingand total importanta sexualitatii. Critica a fost ingaduitoare cu cele doua miscari (pentru cei doi «eretici»), eu neputand sa obtin mai mult decat sa-i fac pe Adler si pe Jung sa renunte sa-si numeasca doctrinele «psihanaliza». Se poate astazi constata, la capatul a zece ani, ca cele doua tentative au trecut pe langa psihanaliza fara sa o atinga. Este suficient sa spun ca in fata celor care m-au parasit ca Jung, Adler, Stekel sau alti cativa, se gaseste un mare numar de cercetatori ca Abraham, Eitingon, Ferenczi, Rank, Jones, Brill, Sachs, pastorul Pfister, van Emden, Reik, care de aproape 15 ani mi-au ramas fideli colaboratori, de majoritatea legandu-ma o prietenie pe care nimic n-a tulburat-o. N-am numit aici decat pe cei mai vechi dintre elevii mei, cei care si-au facut deja un nume in literatura psihanalitica; amintirea altor nume nu implica mai putin respect, si tocmai printre cei tineri si printre cei care au venit la mine mai tarziu se gasesc talente care ne dau mari sperante. Dar trebuie sa spun in avantajul meu ca un om dominat de intoleranta si de aroganta perfectiunii nu s-ar fi putut inconjura de o astfel de legiune de personalitati cu o inteligenta superioara, mai ales cand nu are sa le ofere atractii de ordin practic. ~ Sigmund Freud,

15:The hero is the man of self-achieved submission. But submission to what? That precisely is the riddle that today we have to ask ourselves and that it is everywhere the primary virtue and historic deed of the hero to have solved. Only birth can conquer death—the birth, not of the old thing again, but of something new. Within the soul, within the body social, there must be a continuous “recurrence of birth” a rebirth, to nullify the unremitting recurrences of death. For it is by means of our own victories, if we are not regenerated, that the work of Nemesis is wrought: doom breaks from the shell of our very virtue. Peace then is a snare; war is a snare; change is a snare; permanence a snare. When our day is come for the victory of death, death closes in; there is nothing we can do, except be crucified—and resurrected; dismembered totally, and then reborn. The first step, detachment or withdrawal, consists in a radical transfer of emphasis from the external to the internal world, macro- to microcosm, a retreat from the desperation's of the waste land to the peace of the everlasting realm that is within. But this realm, as we know from psychoanalysis, is precisely the infantile unconscious. It is the realm that we enter in sleep. We carry it within ourselves forever. All the ogres and secret helpers of our nursery are there, all the magic of childhood. And more important, all the life-potentialities that we never managed to bring to adult realization, those other portions of our self, are there; for such golden seeds do not die. If only a portion of that lost totality could be dredged up into the light of day, we should experience a marvelous expansion of our powers, a vivid renewal of life. We should tower in stature. Moreover, if we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should indeed become the boon-bringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called “the archetypal images.” This is the process known to Hindu and Buddhist philosophy as viveka, “discrimination. ~ Joseph Campbell,

16:Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9). ~ Paramahansa Yogananda,

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8





   3 The Hero with a Thousand Faces
   2 Aion

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #C. G. Jung, #Psychology        [Written by C. G. Jung with his own hand in his house in Kiisnacht/Ziirich in the year 1915.] fol. i(l) / i(v) [2]      --   Psychology Vol. 1 and 2: Notes on Lectures given at the Eidgenssiche Technische Hochschule,   Zrich, by Prof Dr. C. G. Jung, October 1933- july 1935, 2nd ed. [Zrich: privately printed,   1959], p. 223).   --   35. This affirmation occurs a number of times in Jung's later writings see for example, Jane Pratt,   Notes on a talk given by C. G. Jung: Is analytical psychology a religion? Springjournal of   Archetypal Psychology and Jungian Thought (1972), p. 148.

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology      C. G. Jung, Psychology and Alchemy (Collected Works, vol. 12; New York   and London, 1953), pars. 71, 73. (Orig. 1935.)

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism      C. G. Jung, the eminent European psycho-analyst, writes in Wilhelm's Secret of the Golden Flower: "Therefore, I can only take the reaction which begins in the West against the intellect in favour of intuition, as a mark of cultural advance, a widening of consciousness beyond the too narrow limits set by a tyrannical intellect" (p. 82).

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology   wisdom into the world which is represented also in the incarnations of divine   saviors (see infra, pp. 342-345). (See C. G. Jung, Psychology and Alchemy,   part III, "Religious Ideas in Alchemy." (Orig. 1936.) For the retort, see

2.01_-_The_Road_of_Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology   Ibid., p. 286.   "The problem is not new," writes Dr. C. G. Jung, "for all ages before us   have believed in gods in some form or other. Only an unparalleled impov

Aion_-_Part_13+, #Aion, #Carl Jung, #Psychology   function. Cf. Psychological Types, and the diagrams in Jacobi, The Psychology of   C. G. Jung.      --      Franz, Marie-Louise von. "Die Passio Perpetuae." In: C. G. Jung.      --      Jacobi, Jolande. The Psychology of C. G. Jung. Translated by K. W.   Bash. Revised edn., New Haven and London, 1951.   --   Studies, q.v.   • For details of the Collected Works of C. G. Jung, see end of this volume.      --      For details of the Collected Works of C. G. Jung, see end of this volume.      --   Leipzig, 1865.   • For details of the Collected Works of C. G. Jung, see end of this volume.      --   Layard, John. "The Incest Taboo and the Virgin Archetype,"   Eranos-Jahrbuch (Zurich), XII (1945). (Volume for C. G. Jung on   His Seventieth Birthday.)   --   Pauli, W. "The Influence of Archetypal Ideas on the Scientific   Theories of Kepler." Translated by Priscilla Silz. In: C. G. Jung   and Pauli. The Interpretation of Nature and the Psyche. New   --   Scharf, Riwkah. "Die Gestalt des Satans im Alten Testament." In:   C. G. Jung. Symbolik des Geistes. Zurich, 1953.      --   Wilhelm, Richard. The Secret of the Golden Flower. With a Euro-   pean commentary by C. G. Jung. Translated by Cary F. Baynes.   London and New York, 1932.   --      C. G. Jung      --   A he publication of the first complete edition, in English, of the works   of C. G. Jung was undertaken by Routledge and Kegan Paul, Ltd., in   England and by Bollingen Foundation in the United States. The Ameri-   --      Complete Bibliography of C. G. Jung's Writings   General Index to the Collected Works   --      THE COLLECTED WORKS OF C. G. Jung

Aion_-_Part_1+, #Aion, #Carl Jung, #Psychology   Skip to main content   Full text of "The Collected Works of C. G. Jung : Aion"   See other formats   --   A/on, originally published in 1951, is one of   the major works of C. G. Jung's later years.      --      C. G. Jung      --      C. G. Jung      --   previously published, with small differences, in Psyche and Sym-   bol: A Selection from the Writings of C. G. Jung, edited by   Violet S. de Laszlo (Anchor Books, Garden City, New York,   --      C. G. Jung   May 1950

The_Act_of_Creation_text, #The Act of Creation, #Arthur Koestler, #Psychology      *As far as my observations go', wrote C. G. Jung, 'I have not dis-   covered in the unconscious anything like a personality comparable to