Are You Lonely? Carl Jung on His Life-Long Loneliness and the Hidden Purpose Behind It
What this covers
Hello brothers and sisters, and welcome to the Jungian Aion.
Are you lonely? Carl Jung believed that loneliness is not just the absence of people, but the deep isolation one feels when they cannot communicate what truly matters to them. In this video, I share several texts Jung wrote concerning his journey with loneliness, mostly from his autobiographical book "Memories, Dreams, Reflections".
Jung teaches us that loneliness is not an endpoint - it is a passage, a threshold to something deeper within us. It strips away distractions and external validations, forcing us to turn inward and confront the most hidden, unspoken parts of ourselves. In this solitude, we are given the rare opportunity to listen - to our fears, our forgotten dreams, and the quiet whispers of the unconscious. Jung saw this process not as a punishment, but as an essential initiation, a necessary trial that, if endured with courage, leads to profound self-discovery, inner transformation, and a more authentic relationship with life itself. Solitude, in this sense, is both a burden and a gift - it is the crucible in which the soul is forged.
*The voice in the video is a recreation of Jung’s, not his actual voice.*
With Love and Gratitude, Avi
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00:00 Introduction 02:37 1. Loneliness comes from knowing what others cannot see or understand 05:38 2. Healing begins when we reconcile with our nature and embrace loneliness 09:09 3. Loneliness, the unconscious, and the mandala: Jung’s path to the self 18:13 4. The power of a secret: individuation, isolation, and the struggle for true identity 25:55 5. A child set apart: early loneliness, secret revelations, and the inner world of play 28:38 6. The two selves: Jung’s lifelong dialogue between the outer man and the inner knower
#carljung #loneliness #psychology
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Jung presents loneliness not as a pathology but as a necessary catalyst for psychological individuation and spiritual development, accessible through embracing the unconscious and integrating one's shadow self.
- Loneliness arises from inability to communicate what truly matters, forcing confrontation with one's uniqueness and deeper psyche
- Jung's own isolation through mandala work and engagement with the unconscious led to understanding the self and achieving inner peace
- The individual's journey toward wholeness requires separating from collective identity and developing a secret inner reality that sustains individuation
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Loneliness is not merely the absence of others but a deeper isolation that arises when one struggles to communicate what truly matters to them or holds views others cannot accept.
“For him, it wasn't merely the absence of others but a deeper isolation that arises when one struggles to communicate what truly matters to him, or holds views others cannot accept.”
The play and counterplay between Personalities No. 1 and No. 2 throughout Jung's life has nothing to do with 'split' or dissociation in the medical sense; on the contrary, it is played out in every individual.
“The play and counterplay between personalities No. 1 and No. 2, which has run through my whole life, has nothing to do with a "split" or dissociation in the ordinary medical sense. On the contrary, it is played out in every individual.”
However wretched the state of complete isolation may be, it stands the individual 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.
“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 may be that for sufficient reasons a man feels he must set out on his own feet along the road to wider realms, finding in all offered garbs, shapes, forms, modes, and manners of life offered to him something that does not suit him and what is peculiarly necessary for him.
“Nevertheless, it may be that for sufficient reasons a man feels he must set out on his own feet along the road to wider realms. It may be that in all the garbs, shapes, forms, modes, and manners of life offered to him he does not find what is peculiarly necessary for him.”
Jung's relationship to the world has remained fundamentally constant from childhood: he felt alone as a child and remains alone because he knows things others apparently do not know and do not want to know.
“Basically, that relationship was the same in my childhood as it is to this day. As a child, I felt myself to be alone, and I am still, because I know things and must hint at things which others apparently know nothing of, and for the most part do not want to know.”
Between 1918 and 1920, Jung understood that the goal of psychic development is the self, not linear evolution but circumambulation of the self.
“During those years, between 1918 and 1920, I began to understand that the goal of psychic development is the self. There is no linear evolution; there is only a circumambulation of the self.”
Loneliness is not merely the absence of others but a deeper isolation that arises when one struggles to communicate what truly matters to them or holds views others cannot accept.
“For him, it wasn't merely the absence of others but a deeper isolation that arises when one struggles to communicate what truly matters to him, or holds views others cannot accept.”
It is important to have a secret, a premonition of things unknown, as it fills life with something impersonal and numinous—a necessary element for a whole life.
“It is important to have a secret, a premonition of things unknown. It fills life with something impersonal, a numinosum. A man who has never experienced that has missed something important.”
Anyone who attempts to both adjust to his group and at the same time pursue his individual goal becomes neurotic, because the divided allegiance creates internal conflict.
“But anyone who attempts to do both, to adjust to his group and at the same time pursue his individual goal, becomes neurotic.”
Only a secret which the individual cannot betray—one he fears to give away or cannot formulate in words, and which therefore seems to belong to the category of crazy ideas—can prevent the otherwise inevitable regression to collective conformity.
“Only a secret which the individual cannot betray—one which he fears to give away, or which he cannot formulate in words, and which therefore seems to belong to the category of crazy ideas—can prevent the otherwise inevitable retrogression.”
Most people's conscious understanding is not sufficient to realize that Personality No. 2 is also what they are.
“Most people's conscious understanding is not sufficient to realize that he is also what they are.”
Modern man rebels against tradition and imitation because he behaves as if his own individual life were instinct with the will of God which must at all costs be fulfilled.
“The modern man, moreover, is not eager to know in what way he can imitate Christ, but in what way he can live his own individual life, however meagre and uninteresting it may be. It is because every form of imitation seems to him deadening and sterile that he rebels against the force of tradition that would hold him to well-trodden ways. All such roads, for him, lead in the wrong direction. He may not know it, but he behaves as if his own individual life were instinct with the will of God which must at all costs be fulfilled.”
When the patient succeeds in his egoism, he estranges himself from other people and drives them away so they come to themselves, which is correct because they were seeking to rob him of his sacred 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.”
The contemporary person cannot reveal his private views about the nature of spiritual experience without his mental reservation coming to light, unless he succeeds in playing the hypocrite all his life.
“But anyone who attempts to do both, to adjust to his group and at the same time pursue his individual goal, becomes neurotic. Our modern Jacob would be concealing from himself the fact that the angel was after all the stronger of the two—as he certainly was, for no claims were ever made that the angel, too, came away with a limp.”
The very beginnings of societal structures reveal a craving for secret organizations; when no valid secrets exist, mysteries are invented or contrived to which privileged initiates are admitted.
“The very beginnings of societal structures reveal the craving for secret organizations. When no valid secrets really exist, mysteries are invented or contrived to which privileged initiates are admitted.”
Collective identities function as crutches for the lame, shields for the timid, beds for the lazy, nurseries for the irresponsible, but equally they function as shelters for the poor and weak, safe ports for the shipwrecked, family bosoms for orphans, lands of promise for the disillusioned, herds and safe folds for lost sheep, and mothers providing nourishment and growth.
“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.”
Healing a psychological neurosis requires applying the Christian virtue of forgiveness internally—learning to reconcile oneself with one's own nature and love the enemy in one's own heart.
“Healing may be called a religious problem. In the sphere of social or national relations, the state of suffering may be civil war, and this state is to be cured by the Christian virtue of forgiveness for those who hate us. That which we try with the conviction of good Christians to apply to external situations, we must also apply to the inner state in the treatment of neurosis. This is why modern man has heard enough about guilt and sin. He is sorely enough beset by his own bad conscience, and wants rather to learn how he is to reconcile himself with his own nature—how he is to love the enemy in his own heart and call the wolf his brother.”
If one can embrace loneliness, moments of significant inner growth and transformation can follow.
“If one can embrace this form of loneliness, moments of significant inner growth and transformation can follow.”
Jung urged individuals to embrace the search for symbols that would resonate with their inner reality, which often can be found in dreams—the never-ending creation of the unconscious.
“He urged individuals to embrace the search for symbols that would resonate with their inner reality, which often can be found in dreams - the never ending creation of the unconscious.”
A man must sense that he lives in a world which in some respects is mysterious, where things happen and can be experienced that remain inexplicable, and where not everything can be anticipated.
“He must sense that he lives in a world which in some respects is mysterious; that things happen and can be experienced which remain inexplicable; that not everything which happens can be anticipated. The unexpected and the incredible belong in this world. Only then is life whole.”
Modern man has heard enough about guilt and sin and wants instead to learn how to reconcile himself with his own nature, which is the actual requirement for healing.
“This is why modern man has heard enough about guilt and sin. He is sorely enough beset by his own bad conscience, and wants rather to learn how he is to reconcile himself with his own nature”
The modern patient who is told he is too egoistic has lost confidence in his therapist, rightly so, for that person has driven him further into neurosis.
“But the person who tells him he is too egoistic has lost his confidence, and rightly so, for that person has driven him still further into his neurosis.”
To effect a cure, the therapist must acknowledge the deep significance of the patient's egoism and recognize in it the true will of God, and must even help the patient to prevail in his egoism.
“If I wish to effect a cure for my patients I am forced to acknowledge the deep significance of their egoism. 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”
When Jung began drawing mandalas, he saw that all the paths he had been following and steps he had taken were leading back to a single point—the mid-point, establishing that the mandala is the center and the exponent of all paths toward individuation.
“When I began drawing the mandalas, however, I saw that everything, all the paths I had been following, all the steps I had taken, were leading back to a single point—namely, to the mid-point. It became increasingly plain to me that the mandala is the center. It is the exponent of all paths.”
There is no better means of intensifying the treasured feeling of individuality than the possession of a secret which the individual is pledged to guard.
“There is no better means of intensifying the treasured feeling of individuality than the possession of a secret which the individual is pledged to guard.”
Secrets on the tribal level constitute a helpful compensation for lack of cohesion in the individual personality, which constantly relapses into unconscious identity with other group members.
“Secrets on the tribal level constitute a helpful compensation for lack of cohesion in the individual personality, which is constantly relapsing into the original unconscious identity with other members of the group.”
Jung urged individuals to embrace the search for symbols that would resonate with their inner reality, which often can be found in dreams—the never-ending creation of the unconscious.
“He urged individuals to embrace the search for symbols that would resonate with their inner reality, which often can be found in dreams - the never ending creation of the unconscious.”
If one can embrace loneliness, moments of significant inner growth and transformation can follow.
“If one can embrace this form of loneliness, moments of significant inner growth and transformation can follow.”
Jacob's wrestling with the angel exemplifies the individual confronted with an alien power in his own domain—Jacob struggled against it and came away with a dislocated hip but prevented a murder.
“A vivid example is the story of Jacob, who wrestled with the angel and came away with a dislocated hip, but by his struggle prevented a murder.”
Many individuals cannot bear the isolation of individuation and are neurotics who necessarily play hide-and-seek with others and themselves without being able to take the game seriously.
“A great many individuals cannot bear this isolation. They are the neurotics, who necessarily play hide-and-seek with others as well as with themselves, without being able to take the game really seriously.”
Uniform development only exists at the beginning; later, everything points toward the center.
“Uniform development exists, at most, only at the beginning; later, everything points toward the center.”
Jung discovered that the mandala represents 'Formation, Transformation, Eternal Mind's eternal recreation'—and this is the self, the wholeness of personality which, if all goes well, is harmonious but cannot tolerate self-deceptions.
“Only gradually did I discover what the mandala really is: "Formation, Transformation, Eternal Mind's eternal recreation." And that is the self, the wholeness of the personality, which, if all goes well, is harmonious, but which cannot tolerate self-deceptions.”
Jung had learned that he could not presume to choose a goal for his unconscious work because he had been brought up short when he attempted to maintain the superordinate position of the ego.
“From my own experience, I knew by now that I could not presume to choose a goal which would seem trustworthy to me. It had been proved to me that I had to abandon the idea of the superordinate position of the ego. After all, I had been brought up short when I had attempted to maintain it.”
All collective identities, such as membership in organizations and support of 'isms,' interfere with the fulfillment of the task of individuation.
“All collective identities, such as membership in organizations, support of "isms," and so on, interfere with the fulfillment of this task.”
The need for ostentatious secrecy is vital on the primitive level because the shared secret serves as a cement binding the tribe together and constitutes a helpful compensation for lack of cohesion in the individual personality which constantly relapses into original unconscious identity with other members of the group.
“The need for ostentatious secrecy is of vital importance on the primitive level, for the shared secret serves as a cement binding the tribe together. Secrets on the tribal level constitute a helpful compensation for lack of cohesion in the individual personality, which is constantly relapsing into the original unconscious identity with other members of the group.”
Attainment of the human goal—an individual conscious of his own peculiar nature—requires a long, almost hopeless process of education.
“Attainment of the human goal—an individual who is conscious of his own peculiar nature—thus becomes a long, almost hopeless process of education.”
A contemporary Jacob telling the story of wrestling with the angel would be treated to meaningful smiles and would prefer not to speak of such matters, especially if he had private views about the nature of Yahweh's messenger.
“In those fortunate days, Jacob's story was believed without question. A contemporary Jacob, telling such a tale, would be treated to meaningful smiles. He would prefer not to speak of such matters, especially if he were inclined to have his private views about the nature of Yahweh's messenger.”
Jung received a letter from Richard Wilhelm enclosing a Taoist-alchemical manuscript 'The Secret of the Golden Flower' shortly after painting his golden castle mandala, which gave him undreamed-of confirmation of his ideas about the mandala and circumambulation of the center.
“It was a strange coincidence that shortly afterward I received a letter from Richard Wilhelm enclosing the manuscript of a Taoist-alchemical treatise entitled The Secret of the Golden Flower, with a request that I write a commentary on it. I devoured the manuscript at once, for the text gave me undreamed-of confirmation of my ideas about the mandala and the circumambulation of the center.”
Jung's creative process required isolation, such as his time spent at his lakeside retreat where he engaged with the unconscious.
“His creative process often required isolation, such as his time spent at his lakeside retreat, where he engaged with the unconscious.”
Jung believes his early dreams determined his life course from the beginning, and knowledge of background processes shaped his relationship to the world from childhood onward.
“I do not know what started me off perceiving the stream of life. Probably the unconscious itself. Or perhaps my early dreams. They determined my course from the beginning. Knowledge of processes in the background early shaped my relationship to the world.”
Jung knew that if he did not succeed in demonstrating the collective reality of psychic contents, he would be condemned to absolute isolation.
“I knew that if I did not succeed, I would be condemned to absolute isolation.”
Jung's creative process often required isolation, such as his time spent at his lakeside retreat, where he engaged with the unconscious, and these solitary periods, though painful, became essential for his exploration of the psyche and journey of individuation.
“His creative process often required isolation, such as his time spent at his lakeside retreat, where he engaged with the unconscious. These solitary periods, though painful, became essential for his exploration of the psyche and his journey of individuation.”
As a rule, neurotics end by surrendering their individual goal to craving for collective conformity, encouraged by all the opinions, beliefs, and ideals of their environment; no rational arguments prevail against the environment.
“As a rule they end by surrendering their individual goal to their craving for collective conformity—a procedure which all the opinions, beliefs, and ideals of their environment encourage. Moreover, no rational arguments prevail against the environment.”
The need for such a secret is so compelling that the individual finds himself involved in ideas and actions for which he is no longer responsible—he is motivated by a dira necessitas which he himself cannot comprehend.
“The need for such a secret is in many cases so compelling that the individual finds himself involved in ideas and actions for which he is no longer responsible. He is being motivated neither by caprice nor arrogance, but by a dira necessitas which he himself cannot comprehend.”
The dira necessitas demonstrates to the individual, for the first time, the presence of something alien and more powerful than himself in his own most personal domain, where he thought himself the master.
“This necessity comes down upon him with savage fatefulness, and perhaps for the first time in his life demonstrates to him ad oculos the presence of something alien and more powerful than himself in his own most personal domain, where he thought himself the master.”
Jung could only find contact with the outer world and with people by demonstrating that the contents of psychic experience are real—real not only as personal experiences but as collective experiences which others also have.
“However, it was clear to me from the start that I could find contact with the outer world and with people only if I succeeded in showing—and this would demand the most intensive effort—that the contents of psychic experience are real, and real not only as my own personal experiences, but as collective experiences which others also have.”
The secret society is an intermediary stage on the way to individuation; the individual is still relying on collective organization to effect his differentiation, not yet recognizing that individuation is the individual's task to differentiate himself from all others.
“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.”
Anyone who attempts to do both—to adjust to his group and at the same time pursue his individual goal—becomes neurotic; the only way forward is to acknowledge that the angel was the stronger of the two, as the unconscious force always is.
“But anyone who attempts to do both, to adjust to his group and at the same time pursue his individual goal, becomes neurotic. Our modern Jacob would be concealing from himself the fact that the angel was after all the stronger of the two—as he certainly was, for no claims were ever made that the angel, too, came away with a limp.”
Jung remembers a time before he could read when he pestered his mother to read aloud to him from the Orbis Pictus, an old illustrated children's book containing illustrations of Hindu deities (Brahma, Vishnu, Shiva) which he found inexhaustibly interesting.
“However, I remember a time when I could not yet read, but pestered my mother to read aloud to me out of the Orbis Pictus, an old, richly illustrated children's book, which contained an account of exotic religions, especially that of the Hindus. There were illustrations of Brahma, Vishnu, and Shiva which I found an inexhaustible source of interest.”
Besides the world of Personality No. 1 (schoolboy), there existed another realm like a temple where anyone who entered was transformed and overpowered by a vision of the whole cosmos, forgetting himself.
“Besides his world there existed another realm, like a temple in which anyone who entered was transformed and suddenly overpowered by a vision of the whole cosmos, so that he could only marvel and admire, forgetful of himself.”
A letter from the aesthetic woman insisting Jung's fantasies had artistic value disturbed him because it touched his doubt about whether his fantasies were truly spontaneous or his own arbitrary inventions.
“The letter got on my nerves. It was far from stupid, and therefore dangerously persuasive. The modern artist, after all, seeks to create art out of the unconscious. The utilitarianism and self-importance concealed behind this thesis touched a doubt in myself, namely, my uncertainty as to whether the fantasies I was producing were really spontaneous and natural, and not ultimately my own arbitrary inventions.”
Jung was not free from the hubris of consciousness which wants to believe that decent inspiration is due to one's own merit while inferior reactions come from chance or alien sources.
“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, whereas inferior reactions come merely by chance, or even derive from alien sources.”
Jung's first concrete memory of games dates from age seven or eight when he was passionately fond of playing with bricks, building towers that he then rapturously destroyed by 'earthquakes.'
“My first concrete memory of games dates from my seventh or eighth year. I was passionately fond of playing with bricks, and built towers which I then rapturously destroyed by an "earthquake."”
Jung was not initially conscious of his dual nature articulated in words but sensed it with overpowering premonition and intensity of feeling; at such times he knew he was worthy of himself and was his true self.
“What I am here unfolding, sentence by sentence, is something I was then not conscious of in any articulate way, though I sensed it with an overpowering premonition and intensity of feeling. At such times I knew I was worthy of myself, that I was my true self.”
In 1918-19, while at Château d'Oex as Commandant de la Région Anglaise des Internés de Guerre, Jung sketched a mandala each morning in a notebook that seemed to correspond to his inner situation at the time, allowing him to observe his psychic transformations day to day.
“In 1918–19 I was in Château d'Oex as Commandant de la Région Anglaise des Internés de Guerre. While I was there, I sketched every morning in a notebook a small circular drawing, a mandala, which seemed to correspond to my inner situation at the time. With the help of these drawings, I could observe my psychic transformations from day to day.”
Out of Jung's irritation and disharmony about the misinterpretation, the following day his mandala changed: part of the periphery burst open and the symmetry was destroyed.
“Out of this irritation and disharmony within myself, there proceeded, the following day, a changed mandala: part of the periphery had burst open and the symmetry was destroyed.”
Between his eighth and eleventh years, Jung drew endlessly—battle pictures, sieges, bombardments, naval engagements—and then filled exercise books with ink blots to which he gave fantastic interpretations.
“Between my eighth and eleventh years I drew endlessly—battle pictures, sieges, bombardments, naval engagements. Then I filled a whole exercise book with ink blots and amused myself giving them fantastic interpretations.”
Jung's Personality No. 2 was close to night, dreams, and to whatever 'God' worked directly in him, and he puts 'God' in quotation marks because nature seemed to have been set aside by God as non-divine, though created by Him.
“I put "God" in quotation marks here. For nature seemed, like myself, to have been set aside by God as non-divine, although created by Him as an expression of Himself.”
Jung gradually emerged from darkness toward the end of World War I through two principal events: breaking with a woman who insisted his fantasies had artistic value, and learning to understand mandala drawings.
“It was only toward the end of the First World War that I gradually began to emerge from the darkness. Two events contributed to this. The first was that I broke with the woman who was determined to convince me that my fantasies had artistic value; the second and principal event was that I began to understand mandala drawings.”
Jung played alone and did not want to be disturbed; he was deeply absorbed in his games and could not endure being watched or judged while he played.
“I played alone, and in my own way. Unfortunately I cannot remember what I played; I recall only that I did not want to be disturbed. I was deeply absorbed in my games and could not endure being watched or judged while I played them.”
Jung believed that high mountains, rivers, lakes, trees, flowers, and animals far better exemplified the essence of God than men with their ridiculous clothes, meanness, vanity, mendacity, and egotism.
“Nothing could persuade me that "in the image of God" applied only to man. In fact it seemed to me that the high mountains, the rivers, lakes, trees, flowers, and animals far better exemplified the essence of God than men with their ridiculous clothes, their meanness, vanity, mendacity, and abhorrent egotism—all qualities with which I was only too familiar from myself, that is, from personality No. 1, the schoolboy of 1890.”
Jung perceived transparent dividing walls between conscious and unconscious processes, which most people find opaque and therefore believe nothing exists behind them.
“The difference between most people and myself is that for me the "dividing walls" are transparent. That is my peculiarity. Others find these walls so opaque that they see nothing behind them and therefore think nothing is there.”
Jung linked modern feelings of isolation to the loss of shared living symbols which once provided meaning and connection to the archetypal reality.
“Jung also linked modern feelings of isolation to the loss of shared living symbols, which once provided meaning and connection to the archetypal reality, which we are always connected to, consciously, or not.”
Jung's reason for liking school was that he found at last the playmates he had lacked for so long.
“One of my reasons for liking school was that there I found at last the playmates I had lacked for so long.”
No rational arguments prevail against the environment in discouraging conformity; only a secret which the individual cannot betray—one which he fears to give away, or which he cannot formulate in words, and which therefore seems to belong to the category of crazy ideas—can prevent the otherwise inevitable retrogression into collective conformity.
“Moreover, no rational arguments prevail against the environment. Only a secret which the individual cannot betray—one which he fears to give away, or which he cannot formulate in words, and which therefore seems to belong to the category of crazy ideas—can prevent the otherwise inevitable retrogression.”
Jung linked modern feelings of isolation to the loss of shared living symbols, which once provided meaning and connection to the archetypal reality that we are always connected to consciously or not.
“Jung also linked modern feelings of isolation to the loss of shared living symbols, which once provided meaning and connection to the archetypal reality, which we are always connected to, consciously, or not.”
To effect a cure, a therapist must acknowledge the deep significance of the patient's egoism and recognize it as the true will of God, even helping the patient to prevail in his egoism; if he succeeds, he estranges himself from other people, but this stands him in good stead, for only in this way can he take his own measure and learn what an invaluable treasure is the love of his fellow beings.
“If I wish to effect a cure for my patients I am forced to acknowledge the deep significance of their egoism. 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... 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.”
Jung's mother spoke of 'heathens' with a faint tone of contempt, which confirmed Jung's sense that she would reject his mysterious feeling of affinity with the Hindu images with horror, and he did not want to expose himself to such injury.
“My mother later told me that I always returned to these pictures. Whenever I did so, I had an obscure feeling of their affinity with my 'original revelation'—which I never spoke of to anyone. It was a secret I must never betray. Indirectly, my mother confirmed this feeling, for the faint tone of contempt with which she spoke of 'heathens' did not escape me. I knew that she would reject my 'revelation' with horror, and I did not want to expose myself to any such injury.”
All collective identities, such as membership in organizations, support of 'isms', and so on, interfere with the fulfillment of the individual's task of differentiation; such collective identities are crutches for the lame, shields for the timid, beds for the lazy, nurseries for the irresponsible, but equally shelters for the poor and weak, a home port for the shipwrecked, the bosom of a family for orphans.
“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 contemporary Jacob, having private views about the nature of Yahweh's messenger, would find himself willy-nilly in possession of a secret that could not be discussed, becoming a deviant from the collectivity, unless he succeeded in playing the hypocrite all his life.
“Thus he would find himself willy-nilly in possession of a secret that could not be discussed, and would become a deviant from the collectivity. Naturally, his mental reservation would ultimately come to light, unless he succeeded in playing the hypocrite all his life.”
A great many individuals cannot bear the isolation of the individual path and instead surrender their individual goal to their craving for collective conformity, a procedure which all the opinions, beliefs, and ideals of their environment encourage.
“A great many individuals cannot bear this isolation. They are the neurotics, who necessarily play hide-and-seek with others as well as with themselves, without being able to take the game really seriously. As a rule they end by surrendering their individual goal to their craving for collective conformity—a procedure which all the opinions, beliefs, and ideals of their environment encourage.”
When no valid secrets really exist, societies invent or contrive mysteries to which privileged initiates are admitted, such as the Rosicrucians and many other societies; ironically, among these pseudo-secrets are real secrets of which the initiates are entirely unaware, particularly those societies which borrowed their secret primarily from the alchemical tradition.
“When no valid secrets really exist, mysteries are invented or contrived to which privileged initiates are admitted. Such was the case with the Rosicrucians and many other societies. Among these pseudo-secrets there are—ironically—real secrets of which the initiates are entirely unaware—as, for example, in those societies which borrowed their 'secret' primarily from the alchemical tradition.”
The modern man wants to learn how to live his own individual life however meagre and uninteresting it may be, and every form of imitation seems to him deadening and sterile; he rebels against the force of tradition that would hold him to well-trodden ways because he behaves as if his own individual life were instinct with the will of God which must at all costs be fulfilled.
“The modern man, moreover, is not eager to know in what way he can imitate Christ, but in what way he can live his own individual life, however meagre and uninteresting it may be. It is because every form of imitation seems to him deadening and sterile that he rebels against the force of tradition that would hold him to well-trodden ways... he behaves as if his own individual life were instinct with the will of God which must at all costs be fulfilled.”
The modern Jacob would be concealing from himself the fact that the angel was after all the stronger of the two—as it certainly was, for no claims were ever made that the angel, too, came away with a limp, showing the asymmetry of the struggle.
“Our modern Jacob would be concealing from himself the fact that the angel was after all the stronger of the two—as he certainly was, for no claims were ever made that the angel, too, came away with a limp.”
Only gradually did Jung discover what the mandala really is: 'Formation, Transformation, Eternal Mind's eternal recreation'—the self, the wholeness of the personality, which, if all goes well, is harmonious, but which cannot tolerate self-deceptions.
“Only gradually did I discover what the mandala really is: 'Formation, Transformation, Eternal Mind's eternal recreation.' And that is the self, the wholeness of the personality, which, if all goes well, is harmonious, but which cannot tolerate self-deceptions.”
For Jung, beside the world of Personality No. 1 (the schoolboy), there existed another realm like a temple in which anyone who entered was transformed and suddenly overpowered by a vision of the whole cosmos, so that he could only marvel and admire, forgetful of himself; here lived 'the Other,' who knew God as a hidden, personal, and at the same time suprapersonal secret, where nothing separated man from God and it was as though the human mind looked down upon Creation simultaneously with God.
“Besides his world there existed another realm, like a temple in which anyone who entered was transformed and suddenly overpowered by a vision of the whole cosmos, so that he could only marvel and admire, forgetful of himself. Here lived the 'Other,' who knew God as a hidden, personal, and at the same time suprapersonal secret. Here nothing separated man from God; indeed, it was as though the human mind looked down upon Creation simultaneously with God.”
The play and counterplay between Jung's Personality No. 1 and No. 2 has run through his whole life and has nothing to do with a 'split' or dissociation in the ordinary medical sense; on the contrary, it is played out in every individual, though Jung's life has been of prime importance to it.
“The play and counterplay between personalities No. 1 and No. 2, which has run through my whole life, has nothing to do with a 'split' or dissociation in the ordinary medical sense. On the contrary, it is played out in every individual. In my life No. 2 has been of prime importance, and I have always tried to make room for anything that wanted to come to me from within.”
The individual on his lonely path will be at odds with himself and will find great difficulty in uniting his own multiplicity for purposes of common action; even if he is outwardly protected by the social forms of the intermediary stage, he will have no defense against his inner multiplicity, and the disunion within himself may cause him to give up and lapse into identity with his surroundings.
“he will be at odds with himself, and will find great difficulty in uniting his own multiplicity for purposes of common action. Even if he is outwardly protected by the social forms of the intermediary stage, he will have no defense against his inner multiplicity. The disunion within himself may cause him to give up, to lapse into identity with his surroundings.”
The need for such a secret is so compelling that the individual finds himself involved in ideas and actions for which he is no longer responsible, being motivated neither by caprice nor arrogance, but by a 'dira necessitas'—a necessity he himself cannot comprehend—which comes upon him with savage fatefulness and demonstrates the presence of something alien and more powerful than himself in his own most personal domain.
“The need for such a secret is in many cases so compelling that the individual finds himself involved in ideas and actions for which he is no longer responsible. He is being motivated neither by caprice nor arrogance, but by a dira necessitas which he himself cannot comprehend. This necessity comes down upon him with savage fatefulness, and perhaps for the first time in his life demonstrates to him ad oculos the presence of something alien and more powerful than himself in his own most personal domain.”
A man who has never experienced the sense that he lives in a mysterious world where the unexpected and incredible belong has missed something important; only then is life whole.
“A man who has never experienced that has missed something important. He must sense that he lives in a world which in some respects is mysterious; that things happen and can be experienced which remain inexplicable; that not everything which happens can be anticipated. The unexpected and the incredible belong in this world. Only then is life whole.”
The difference between Jung and most people is that for him the 'dividing walls' between conscious and unconscious are transparent, meaning he perceives processes in the background that give him inner certainty, whereas people who see nothing have no certainties and can draw no conclusions.
“The difference between most people and myself is that for me the 'dividing walls' are transparent. That is my peculiarity. Others find these walls so opaque that they see nothing behind them and therefore think nothing is there. To some extent, I perceive the processes going on in the background, and that gives me an inner certainty.”
The modern person's drive toward individual life and rebellion against tradition is the source of egoism, which is one of the most tangible evils of the neurotic state; yet if a therapist tells the patient he is too egoistic, that person has lost his confidence and rightly so, for he has driven him still further into his neurosis.
“This is the source of his egoism, which is one of the most tangible evils of the neurotic state. But the person who tells him he is too egoistic has lost his confidence, and rightly so, for that person has driven him still further into his neurosis.”
Jung's uncertainty about whether his fantasies were spontaneous and natural or ultimately his own arbitrary inventions, touched by doubt and bigotry of consciousness claiming credit for good inspiration while attributing inferior reactions to chance or alien sources, led him to experience irritation and disharmony, resulting in a changed mandala the next day where part of the periphery burst open and symmetry was destroyed.
“namely, my uncertainty as to whether the fantasies I was producing were really spontaneous and natural, and not ultimately my own arbitrary inventions. 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, whereas inferior reactions come merely by chance, or even derive from alien sources. Out of this irritation and disharmony within myself, there proceeded, the following day, a changed mandala: part of the periphery had burst open and the symmetry was destroyed.”
For Jung, the world has from the beginning been infinite and ungraspable.
“For me, the world has from the beginning been infinite and ungraspable.”
Jung was not consciously articulate about his experience of personality No. 2 in childhood, but sensed it with overpowering premonition and intensity of feeling, knowing he was worthy of himself and his true self when in that state.
“What I am here unfolding, sentence by sentence, is something I was then not conscious of in any articulate way, though I sensed it with an overpowering premonition and intensity of feeling. At such times I knew I was worthy of myself, that I was my true self.”
The discovery of Richard Wilhelm's manuscript was the first event that broke through Jung's isolation, allowing him to become aware of an affinity with something and someone, establishing ties with a tradition beyond his lonely inner world.
“That was the first event which broke through my isolation. I became aware of an affinity; I could establish ties with something and someone.”
It was only toward the end of the First World War that Jung gradually began to emerge from darkness, with two principal events contributing: first, breaking with a woman who was determined to convince him that his fantasies had artistic value, and second, beginning to understand mandala drawings in 1918-19.
“It was only toward the end of the First World War that I gradually began to emerge from the darkness. Two events contributed to this. The first was that I broke with the woman who was determined to convince me that my fantasies had artistic value; the second and principal event was that I began to understand mandala drawings. This happened in 1918–19.”
The story of Jacob wrestling with the angel, who came away with a dislocated hip but by his struggle prevented a murder, exemplifies the compulsive force of psychological necessity; in those days, the story was believed without question, but a contemporary Jacob telling such a tale would receive meaningful smiles and would not speak of such matters.
“A vivid example is the story of Jacob, who wrestled with the angel and came away with a dislocated hip, but by his struggle prevented a murder. In those fortunate days, Jacob's story was believed without question. A contemporary Jacob, telling such a tale, would be treated to meaningful smiles.”
Jung's mother's contemptuous tone when speaking of 'heathens' signaled to young Jung that she would reject his 'original revelation' with horror, and he did not want to expose himself to such injury, making it a secret he must never betray.
“Indirectly, my mother confirmed this feeling, for the faint tone of contempt with which she spoke of 'heathens' did not escape me. I knew that she would reject my 'revelation' with horror, and I did not want to expose myself to any such injury. It was a secret I must never betray.”
From his seventh or eighth year, Jung was passionately fond of playing with bricks and building towers which he then rapturously destroyed by an 'earthquake'; between his eighth and eleventh years, he drew endlessly—battle pictures, sieges, bombardments, naval engagements—and then filled an exercise book with ink blots and gave them fantastic interpretations.
“My first concrete memory of games dates from my seventh or eighth year. I was passionately fond of playing with bricks, and built towers which I then rapturously destroyed by an 'earthquake.' Between my eighth and eleventh years I drew endlessly—battle pictures, sieges, bombardments, naval engagements. Then I filled a whole exercise book with ink blots and amused myself giving them fantastic interpretations.”
For Jung, the world has from the beginning been infinite and ungraspable, reflecting his fundamental orientation toward reality as inherently mysterious.
“For me, the world has from the beginning been infinite and ungraspable.”
Jung played alone and in his own way, deeply absorbed in his games and unable to endure being watched or judged while playing them.
“I played alone, and in my own way. Unfortunately I cannot remember what I played; I recall only that I did not want to be disturbed. I was deeply absorbed in my games and could not endure being watched or judged while I played them.”
Attainment of the human goal—an individual who is conscious of his own peculiar nature—becomes a long, almost hopeless process of education, as even individuals whose initiation into certain secrets has marked them out are fundamentally obeying the laws of group identity, though in their case the group is a socially differentiated one.
“Attainment of the human goal—an individual who is conscious of his own peculiar nature—thus becomes a long, almost hopeless process of education. For even the individuals whose initiation into certain secrets has marked them out in some way are fundamentally obeying the laws of group identity, though in their case the group is a socially differentiated one.”
Healing may be called a religious problem; in the treatment of neurosis, the modern man must learn to reconcile himself with his own nature—how to love the enemy in his own heart and call the wolf his brother—rather than focusing on guilt and sin.
“Healing may be called a religious problem... This is why modern man has heard enough about guilt and sin. He is sorely enough beset by his own bad conscience, and wants rather to learn how he is to reconcile himself with his own nature—how he is to love the enemy in his own heart and call the wolf his brother.”
Companionship thrives only when each individual remembers his individuality and does not identify himself with others; it is important to have a secret, a premonition of things unknown, as this fills life with something impersonal, a numinosum.
“companionship thrives only when each individual remembers his individuality and does not identify himself with others. It is important to have a secret, a premonition of things unknown. It fills life with something impersonal, a numinosum.”
Jung could only find contact with the outer world and with people if he succeeded in demonstrating that the contents of psychic experience are real—not only as his own personal experiences but as collective experiences which others also have; he attempted to do this through his scientific work.
“However, it was clear to me from the start that I could find contact with the outer world and with people only if I succeeded in showing—and this would demand the most intensive effort—that the contents of psychic experience are real, and real not only as my own personal experiences, but as collective experiences which others also have. Later I tried to demonstrate this in my scientific work.”
Jung initially saw only an irreconcilable contradiction between the 'inner' world of images and the 'outer' world of social reality, but later came to understand the interaction between them.
“I could not yet see that interaction of both worlds which I now understand. I saw only an irreconcilable contradiction between 'inner' and 'outer.'”
Jung's personality No. 1 (the schoolboy of 1890) had ridiculously clothes, meanness, vanity, mendacity, and abhorrent egotism—qualities with which he was only too familiar from himself.
“all qualities with which I was only too familiar from myself, that is, from personality No. 1, the schoolboy of 1890.”
Jung realized he could not presume to choose a goal for his work which would seem trustworthy to him; he had been brought up short when he had attempted to maintain the superordinate position of the ego.
“From my own experience, I knew by now that I could not presume to choose a goal which would seem trustworthy to me. It had been proved to me that I had to abandon the idea of the superordinate position of the ego. After all, I had been brought up short when I had attempted to maintain it.”
From an early age, Jung could not read but pestered his mother to read aloud from the Orbis Pictus, an old richly illustrated children's book containing accounts of exotic religions, especially those of the Hindus, with illustrations of Brahma, Vishnu, and Shiva which Jung found an inexhaustible source of interest and affinity with his 'original revelation'.
“I remember a time when I could not yet read, but pestered my mother to read aloud to me out of the Orbis Pictus, an old, richly illustrated children's book, which contained an account of exotic religions, especially that of the Hindus. There were illustrations of Brahma, Vishnu, and Shiva which I found an inexhaustible source of interest. My mother later told me that I always returned to these pictures. Whenever I did so, I had an obscure feeling of their affinity with my 'original revelation'.”
It was a strange coincidence that shortly after Jung painted the golden castle mandala, he received a letter from Richard Wilhelm enclosing the manuscript of a Taoist-alchemical treatise entitled 'The Secret of the Golden Flower', which gave him undreamed-of confirmation of his ideas about the mandala and circumambulation of the center—the first event which broke through his isolation.
“It was a strange coincidence that shortly afterward I received a letter from Richard Wilhelm enclosing the manuscript of a Taoist-alchemical treatise entitled The Secret of the Golden Flower, with a request that I write a commentary on it. I devoured the manuscript at once, for the text gave me undreamed-of confirmation of my ideas about the mandala and the circumambulation of the center. That was the first event which broke through my isolation.”
Jung's unchildlike behavior in his early years was connected on one hand with intense sensitivity and vulnerability, and on the other hand with the loneliness of his early youth, particularly as his sister was born nine years after him.
“This unchildlike behavior was connected on the one hand with an intense sensitivity and vulnerability, on the other hand—and this especially—with the loneliness of my early youth. (My sister was born nine years after me.)”
Jung's Personality No. 2 is a typical figure, but is perceived only by the very few; most people's conscious understanding is not sufficient to realize that he is also what they are.
“He is a typical figure, but he is perceived only by the very few. Most people's conscious understanding is not sufficient to realize that he is also what they are.”
Jung put 'God' in quotation marks in referring to whatever worked directly in him because nature seemed to have been set aside by God as non-divine, although created by Him as an expression of Himself; Jung could not be persuaded that 'in the image of God' applied only to man, as the high mountains, rivers, lakes, trees, flowers, and animals far better exemplified the essence of God than men with their ridiculous clothes, meanness, vanity, mendacity, and abhorrent egotism.
“I put 'God' in quotation marks here. For nature seemed, like myself, to have been set aside by God as non-divine, although created by Him as an expression of Himself. Nothing could persuade me that 'in the image of God' applied only to man. In fact it seemed to me that the high mountains, the rivers, lakes, trees, flowers, and animals far better exemplified the essence of God than men with their ridiculous clothes, their meanness, vanity, mendacity, and abhorrent egotism.”
Knowledge of processes in the background early shaped Jung's relationship to the world, and basically that relationship was the same in his childhood as it is to the present day.
“Knowledge of processes in the background early shaped my relationship to the world. Basically, that relationship was the same in my childhood as it is to this day.”
Jung's father gave him Latin lessons starting at age six, and he attended school easily because he was ahead of the other students having learned to read before attending.
“Soon after I was six my father began giving me Latin lessons, and I also went to school. I did not mind school; it was easy for me, since I was always ahead of the others and had learned to read before I went there.”
Jung first painted a mandala in 1916 after writing the Septem Sermones, though he did not then understand it.
“I had painted the first mandala in 1916 after writing the Septem Sermones; naturally, I had not, then, understood it.”
One of Jung's reasons for liking school was that he found at last the playmates he had lacked for so long.
“One of my reasons for liking school was that there I found at last the playmates I had lacked for so long.”
Jung's father began giving him Latin lessons when he was six, and he also went to school, finding it easy because he was always ahead of the other students and had learned to read before attending school.
“Soon after I was six my father began giving me Latin lessons, and I also went to school. I did not mind school; it was easy for me, since I was always ahead of the others and had learned to read before I went there.”