• What you resist, persists.
• We cannot change anything unless we accept it. Condemnation does not liberate, it oppresses.
• That I feed the hungry, forgive an insult, and love my enemy.... these are great virtues. But what if I should discover that the poorest of the beggars and the most impudent of offenders are all within me, and that I stand in need of the alms of my own kindness; that I myself am the enemy who must be loved? What then?
• To the intellect, all my mythologizing is futile speculation. To the emotions, however, it is a healing and valid activity; it gives existence a glamour which we would not like to do without. Nor is there any good reason why we should.
• The thing about magic and sorcery is that they are for controlling and influencing external events, but external events are the result of internal events, which you're ignoring by focusing on the external events. Focusing on the internal events will influence the outcome of - external events.
• Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakes.
• There is no coming to consciousness without pain.
• Through pride we are ever deceiving ourselves. But deep down below the surface of the average conscience a still, small voice says to us, something is out of tune.
• The objectivity which I experienced in this dream and in the visions

is part of a completed individuation. It signifies detachment from valuations and from what we call emotional ties. In general, emotional ties are very important to human beings. But they still contain projections, and it is essential to withdraw these projections in order to attain to oneself and to objectivity. Emotional relationships are relationships of desire, tainted by coercion and constraint; something is expected from the other person, and that makes him and ourselves unfree. Objective cognition lies hiddenbehind the attraction of the emotional relationship; it seems to be the central secret. Only through objective cognition is the real coniunctio possible.

• Something else, too, came to me from my illness. I might formulate

it as an affirmation of things as they are: an unconditional "yes" to that which is, without subjective protests acceptance of the conditions of existence as I see them and understand them, acceptance of my own nature, as I happen to be. At the beginning of the illness I had the feeling that there was something wrong with my attitude, and that I was to some extent responsible for the mishap. But when one follows the path of individuation, when one lives one's own life, one must take mistakes into the bargain; life would not be complete without them. There is no guarantee not for a single moment that we will not fall into error or stumble into deadly peril. We may think there is a sure road. But that would be the road of death. Then nothing happens any longer at any rate, not the right things. Anyone who takes the sure road is as good as dead.

• Therefore the individual who wishes to have an answer to the problem of evil, as it is posed today, has need, first and foremost, of self-knowledge, that is, the utmost possible knowledge of his own wholeness. He must know relentlessly how much good he can do, and what crimes he is capable of, and must beware of regarding the one as real and the other as illusion. Both are elements within his nature, and both are bound to come to light in him, should he wish as he ought to live without self-deception or self-delusion.

- As the result of the political situation and the frightful, not to say diabolic, triumphs of science, we are shaken by secret shudders and dark forebodings; but we know no way out, and very few persons indeed draw the conclusion that this time the issue is the long-since-forgotten soul of man.

- Such experiences have a helpful or, it may be, annihilating effect upon man. He cannot grasp, comprehend, dominate them; nor can he free himself or escape from them, and therefore feels them as overpowering. Recognizing that they do not spring from his conscious personality, he calls them mana, daimon, or God. Science employs the term "the unconscious," thus admitting that it knows nothing about it, for it can know nothing about the substance of the psyche when the sole means of knowing anything is the psyche. Therefore the validity of such terms as mana, daimon, or God can be neither disproved nor affirmed. We can, however, establish that the sense of strangeness connected with the experience of something objective, apparently outside the psyche, is indeed authentic. (...) Hence I prefer the term "the unconscious," knowing that I might equally well speak of "God" or "daimon" if I wished to express myself in mythic language. When I do use such mythic language, I am aware that "mana," "daimon," and "God" are synonyms for the unconscious that is to say, we know just as much or just as little about them as about the latter. People only believe they know much more about them and for certain purposes that belief is far more useful and effective than a scientific concept. The great advantage of the concepts "daimon" and "God" lies in making possible a much better objectification of the vis-a-vis, namely, a personification of it. Their emotional quality confers life and effectuality upon them. Hate and love, fear and reverence, enter the scene of the confrontation and raise it to a drama. What has merely been "displayed" becomes "acted."

(...)

The need for mythic statements is satisfied when we frame a view of the world which adequately explains the meaning of human existence in the cosmos, a view which springs from our psychic wholeness, from the co-operation between conscious and unconscious. Meaninglessness inhibits fullness of life and is therefore equivalent to illness. Meaning makes a great many things endurable perhaps everything. No science will ever replace myth, and a myth cannot be made out of any science. For it is not that "God" is a myth, but that myth is the revelation of a divine life in man. It is not we who invent myth, rather it speaks to us as a Word of God. The Word of God comes to us, and we have no way of distinguishing whether and to what extent it is different from God.

(...)

The secret society is an intermediary stage on the way to individuation. The individual is still relying on a collective organization to effect his differentiation for him; that is, he has not yet recognized that it is really the individual's task to differentiate himself from all the others and stand on his own feet. All collective identities, such as membership in organizations, support of "isms," and so on, interfere with the fulfillment of this task. Such collective identities are crutches for the lame, shields for the timid, beds for the lazy, nurseries for the irresponsible; but they are equally shelters for the poor and weak, a home port for the shipwrecked, the bosom of a family for orphans, a land of promise for disillusioned vagrants and weary pilgrims, a herd and a safe fold for lost sheep, and a mother providing nourishment and growth. It would therefore be wrong to regard this intermediary stage as a trap; on the contrary, for a long time to come it will represent the only possible form of existence for the individual, who nowadays seems more than ever threatened by anonymity. Collective organization is still so essential today that many consider it, with some justification, to be the final goal; whereas to call for further steps along the road to autonomy appears like arrogance or hubris, fantasticality, or simply folly.

(...)

- - - In saying this we are not expressing a value judgment, but only pointing out that the limit is very frequently overstepped. Indeed, this is inevitable, for, as Heraclitus says, "Everything is flux".Thesis is followed by antithesis, and between the two is generated a third factor, a lysis which was not perceptible before. In this the psyche once again merely demonstrates its antithetical nature and at no point has really got outside itself. - - -

((LIFE AFTER DEATH)):

• ''e. Critical rationalism has apparently eliminated, along with so many other mythic conceptions, the idea of life after death. This could only have happened because nowadays most people identify themselves almost exclusively with their consciousness, and imagine that they are only what they know about themselves. Yet anyone with even asmattering of psychology can see how limited this knowledge is. Rationalism and doctrinairism are the disease of our time; they pretend to have all the answers. But a great deal will yet be discovered which our present limited view would have ruled out as impossible. ''