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Book: Man and His Symbols
Quotes of Book: Man and His Symbols

C.G. Jung _ Man and His Symbols
In other words, our conscious representations are sometimes ordered {or arranged in a pattern} before they have become conscious to us. The 18th-century German mathematician Karl Friedrich Gauss gives an example of an experience of such an unconscious order of ideas: He says that he found a certain rule in the theory of numbers "not by painstaking research, but by the Grace of God, so to speak. The riddle solved itself as lightning strikes, and I myself could not tell or show the connection between what I knew before, what I last used to experiment with, and what produced the final success." The French scientist Henri Poincare is even more explicit about this phenomenon; he describes how during a sleepless night he actually watched his mathematical representations colliding in him until some of them "found a more stable connection. One feels as if one could watch one's own unconscious at work, the unconscious activity partially becoming manifest to consciousness without losing its own character. At such moments one has an intuition of the difference between the mechanisms of the two egos.
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C.G. Jung _ Man and His Symbols
It is the face of his own evil shadow that grins at Western man from the other side of the Iron curtain."
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C.G. Jung _ Man and His Symbols
It even seems as if the ego has not been produced by nature to follow its own arbitrary impulses to an unlimited extent, but to help to make real the totality-the whole psyche. It is the ego that serves to light up the entire system, allowing it to become conscious and thus to be realized. If, for example, I have an artistic talent of which my ego is not conscious, nothing will happen to it. The gift may as well be non-existent. Only if my ego notices it can I bring it into reality. The inborn but hidden totality of the psyche is not the same thing as a wholeness that is fully realized and lived.One could picture this in the following way: The seed of a mountain pine contains the whole future tree in a latent form; but each seed falls at a certain time onto a particular place, in which there are a number of special factors, such as the quality of the soil and the stones, the slope of the land, and its exposure to the sun and wind. The latent totality of the pine in the seed reacts to these cicumstances by avoiding the stones and inclining toward the sun, with the result that the tree's growth is shaped. Thus an individual pine slowly comes into existence, constituting the fulfillment of its totality, its emergence into the realm of reality. Without the living tree, the image of the pine is only a possibility or an abstract idea. Again, the realization of this uniqueness in the individual man is the goal of the process of individuation.
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C.G. Jung _ Man and His Symbols
We do not base botany upon the old-fashioned division into useful and useless plants, or our zoology upon the naive distinction between harmless and dangerous animals. But we still complacently assume that consciousness is sense and the unconsciousness is nonsense. In science such an assumption would be laughed out of court. Do microbes, for instance, make sense or nonsense?Whatever the unconscious may be, it is a natural phenomenon producing symbols that prove to be meaningful. We cannot expect someone who has never looked through a microscope to be an authority on microbes; in the same way, no one who has not made a serious study of natural symbols can be considered a competent judge in this matter. But the general undervaluation of the human soul is so great that neither the great religions nor the philosophies nor scientific rationalism have been willing to look at it twice.
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C.G. Jung _ Man and His Symbols
If man no longer finds any meaning in his life, it makes no difference whether he wastes away under a communist or a capitalist regime. Only if he can use his freedom to create something meaningful is it relevant that he should be free. That is why finding the inner meaning of life is more important to the individual than anything else, and why the process of individuation must be given priority."
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C.G. Jung _ Man and His Symbols
آن چه که ما خودآگاهی ناشی از تمدن می نامیم، به طور جدی از غرایز اصلیمان فاصله گرفته است. انسان عصر حاضر به علت شهر نشینی تا حدی به قدرت اراده و اختیار دست یافته و بدون توسل به دعا و سرود و دهل {در رقص های مذهبی و جادوگری}، کار خود را با کارآیی لازم پیش ببرد. اما با همه ی منطقی شدن و کارا بودن، نیروهایی درون اوست که خارج از کنترل او هستند. ایزدان و اهریمنانِ انسان از بین نرفته اند، بلکه تغییر نام داده اند. این نیروها مدام انسان را در بی قراری، اضطراب های مبهم، پیچیدگی روانی، اشتهای سیری نا پذیر برای مصرف قرص و الکل و مواد مخدر، و از همه مهم تر، در طیفی از بیماری های عصبی نگاه می دارند.
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C.G. Jung _ Man and His Symbols
The fact is that each person has to do something different, something that is uniquely his own.
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C.G. Jung _ Man and His Symbols
Even the most carefully defined philosophical or mathematical concept, which we are sure does not contain more than we have put into it, is nevertheless more than we assume. It is a psychic event and as such partly unknowable. The very numbers you use in counting are more than you take them to be. They are at the same time mythological elements {for the Pythagoreans, they were even divine}; but you are certainly unaware of this when you use numbers for a practical purpose.
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C.G. Jung _ Man and His Symbols
His gods and demons have not disappeared at all; they have merely got new names."
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C.G. Jung _ Man and His Symbols
A story told by the conscious mind has a beginning, a development, and an end, but the same is not true of a dream. Its dimensions in time and space are quite different; to understand it you must examine it from every aspect-just as you may take an unknown object in your hands and turn it over and over until you are familiar with every detail of its shape.
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C.G. Jung _ Man and His Symbols
Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity {according to relative importance of the concept to our whole personality, or according to the other ideas and even complexes to which it is associated in our unconscious}, they are capable of changing the "normal" character of that concept. It may even become something quite different as it drifts below the level of consciousness.These subliminal aspects of everything that happens to us may seem to play very little part in our daily lives. But in dream analysis, where the psychologist is dealing with expressions of the unconscious, they are very relevant, for they are the almost invisible roots of our conscious thoughts. That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train.The images produced in dreams are much more picturesque and vivid than the concepts and experiences that are their waking counterparts. One of the reasons for this is that, in a dream, such concepts can express their unconscious meaning. In our conscious thoughts, we restrain ourselves within the limits of rational statements-statements that are much less colorful because we have stripped them of most of their psychic associations.
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C.G. Jung _ Man and His Symbols
{In fact, passion that goes beyond the natural measure of love ultimately aims at the mystery of becoming whole, and this is why one feels, when he has fallen passionately in love, that becoming one with the other person is the only worthwhile goal of one's life.}
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