A Quote by Carl Jung

The idea of suicide, understandable as it is, does not seem commendable to me. We live in order to gain the greatest possible amount of spiritual development and self-awareness. As long as life is possible, even if only in a minimal degree, you should hang onto it, in order to scoop it up for the purpose of conscious development. To interrupt life before its time is to bring to a standstill an experiment which we have not set up. We have found ourselves in the midst of it and must carry it through to the end.
In order to have a literature, a nation must live, not merely on the practical, but on the moral and spiritual plane as well, contributing through its national life to the development of some side of the universal spirit of man.
The traditional educational theory is to the effect that the way to bring up children is to keep them innocent (i.e., believing in biological, political, and socioeconomic fairy tales) as long as possible ... that students should be given the best possible maps of the territories of experience in order that they may be prepared for life, is not as popular as might be assumed.
I have always attached great importance to the manner in which an experiment is set up and conducted ... the experiment should be set up to open as many windows as possible on the unforeseen.
The one function that most gods seem to have in common is to give human existence some ultimate purpose - and, while it is not possible to disprove an ultimate purpose, there does not seem to be any evidence for it. This is not to say, of course, that there is no purpose in life at all: we all make our own purposes as we go through life. And life does not lose its value simply because it it not going to last forever.
It isn't possible to kill part of your “self” unless you kill yourself first. If you ruin your conscious personality, the so-called ego-personality, you deprive the self of its real goal, namely to become real itself. The goal of life is the realization of the self. If you kill yourself you abolish that will of the self to become real, but it may arrest your personal development inasmuch it is not explained. You ought to realise that suicide is murder, since after suicide there remains a corpse exactly as with any ordinary murder. Only it is yourself that has been killed.
Sooner or later for good or ill, a united mankind, equipped with science and power, will probably turn its attention to the other planets, not only for economic exploitation, but also as possible homes for man. . . . The goal for the solar system would seem to be that it should become an interplanetary community of very diverse worlds . . . . Through the pooling of this wealth of experience, through this 'commonwealth of worlds,' new levels of mental and spiritual development should become possible, levels at present quite inconceivable to man.
The question that faces every man born into this world is not what should be his purpose, which he should set about to achieve, but just what to do with life? The answer, that he should order his life so that he can find the greatest happiness in it, is more a practical question, similar to that of how a man should spend his weekend, then a metaphysical proposition as to what is the mystic purpose of his life in the scheme of the universe.
But what is to be done? Is it possible to infect ourselves on purpose just in order to have the satisfaction of dying beautifully and tranquilly? No! What is to be done? We must live while we are alive, eat dry bread if there is no roast beef, know many women if it is not possible to love a woman, and, in general, we must not dream about orange trees and palms, when under foot are snowdrifts and the cold tundra.
The very necessity of bringing our armament up to a certain level as rapidly as possible must place in the foreground the idea of as large returns as possible in foreign exchange and therewith the greatest possible assurance of raw material supplies, through exporting.
Socialist economy cannot reject the huge advantages of the world division of labor: on the contrary, it will carry it to the highest development. But in practise, it is not a question of the future socialist society, with an established internal equilibrium, but of the given technically and culturally backward country which in the interests of industrialisation and collectivization is forced to export as much as possible in order to import as much as possible.
You must earn what you have. Life does not give you anything. You must give in order to get. You must stand up to the very thing that challenges you, look it in the face, get clear about your intention, order your thoughts and your life, and proceed without fear or hesitation. Life is not unfair. Along the way, you will always find bits of information and support to guide you to purpose.
Pedagogy must be oriented not to the yesterday, but to the tomorrow of the child's development. Only then can it call to life in the process of education those processes of development which now lie in the zone of proximal development
Government should be good for the liberty of the governed, and that is when it governs to the least possible degree. It should be good for the wealth of the nation, and that is when it acts as little as possible upon the labor that produces it and when it consumes as little as possible. It should be good for the public security, and that is when it protects as much as possible, provided that the protection does not cost more than it brings in.... It is in losing their powers of action that governments improve. Each time that the governed gain space there is progress.
Vermont tradition is based on the idea that group life should leave each person as free as possible to arrange his own life. This freedom is the only climate in which (we feel) a human being may create his own happiness. ... Character itself lies deep and secret below the surface, unknown and unknowable by others. It is the mysterious core of life, which every man or woman has to cope with alone, to live with, to conquer and put in order, or to be defeated by.
When an individual passes from one period of life to another a time comes when he cannot go on in senseless activity and excitement as before, but has to understand that although he has out-grown what before used to direct him, this does not mean that he must live without any reasonable guidance, but rather that he must formulate for himself an understanding of life corresponding to his age, and having elucidated it must be guided by it. And in the same way a similar time must come in the growth and development of humanity.
But what if pleasure and pain should be so closely connected that he who wants the greatest possible amount of the one must also have the greatest possible amount of the other, that he who wants to experience the "heavenly high jubilation," must also be ready to be "sorrowful unto death"?
This site uses cookies to ensure you get the best experience. More info...
Got it!