The Carl Jung Behind Jordan Peterson | Intellectual Takeout

The profuse number of man-children and wounded women in a never-grow-old culture indicates something terribly socially amiss—on that, Jung and Peterson agree. Charmless slackers and baristas who seem so often to have grown up with absent fathers or in odd, blended families are liberated from tradition and canon but feckless and lonely. Neurotic efforts, said Jung, to extend youthful conquests and an endless horizon continue “beyond the bounds of all reason” into middle age and beyond. Conversely, the old, instead of pursuing “illumination of the self,” turn into hypochondriacs and adventurers.

 

The Swiss psychologist foresaw and lamented the West’s break with tradition and the loneliness of modernity.

Source: The Carl Jung Behind Jordan Peterson | Intellectual Takeout

God is Love–C.G. Jung

 
'I sometimes feel that Paul’s words—“Though I speak with the tongues of men and of angels, and have not love”—might well be the first condition of all cognition and the quintessence of divinity itself. Whatever the learned interpretation may be of the sentence “God is love,” the words affirm the complexio oppositorum of the Godhead. In my medical experience as well as in my own life I have again and again been faced with the mystery of love, and have never been able to explain what it is. Like Job, I had to “lay my hand on my mouth. I have spoken once, and I will not answer.” (Job 40:4 f.) Here is the greatest and smallest, the remotest and nearest, the highest and lowest, and we cannot discuss one side of it without also discussing the other. No language is adequate to this paradox. Whatever one can say, no words express the whole. To speak of partial aspects is always too much or too little, for only the whole is meaningful. Love “bears all things” and “endures all things” (1 Cor. 13:7). These words say all there is to be said; nothing can be added to them. For we are in the deepest sense the victims and the instruments of cosmogonic “love.” I put the word in quotation marks to indicate that I do not use it in its connotations of desiring, preferring, favoring, wishing, and similar feelings, but as something superior to the individual, a unified and undivided whole. Being a part, man cannot grasp the whole. He is at its mercy. He may assent to it, or rebel against it; but he is always caught up by it and enclosed within it. He is dependent upon it and is sustained by it. Love is his light and his darkness, whose end he cannot see. “Love ceases not”—whether he speaks with the “tongues of angels,” or with scientific exactitude traces the life of the cell down to its uttermost source. Man can try to name love, showering upon it all the names at his command, and still he will involve himself in endless self-deceptions. If he possesses a grain of wisdom, he will lay down his arms and name the unknown by the more unknown, ignotum per ignotius—that is, by the name of God. That is a confession of his subjection, his imperfection, and his dependence; but at the same time a testimony to his freedom to choose between truth and error. Jung, C.G.; Jaffe, Aniela (2011-01-26). Memories, Dreams, Reflections (Kindle Locations 6147-6163). Random House, Inc.. Kindle Edition.'

I sometimes feel that Paul’s words—“Though I speak with the tongues of men and of angels, and have not love”—might well be the first condition of all cognition and the quintessence of divinity itself. Whatever the learned interpretation may be of the sentence “God is love,” the words affirm the complexio oppositorum of the Godhead. In my medical experience as well as in my own life I have again and again been faced with the mystery of love, and have never been able to explain what it is. Like Job, I had to “lay my hand on my mouth. I have spoken once, and I will not answer.” (Job 40:4 f.) Here is the greatest and smallest, the remotest and nearest, the highest and lowest, and we cannot discuss one side of it without also discussing the other. No language is adequate to this paradox. Whatever one can say, no words express the whole. To speak of partial aspects is always too much or too little, for only the whole is meaningful. Love “bears all things” and “endures all things” (1 Cor. 13:7). These words say all there is to be said; nothing can be added to them. For we are in the deepest sense the victims and the instruments of cosmogonic “love.” I put the word in quotation marks to indicate that I do not use it in its connotations of desiring, preferring, favoring, wishing, and similar feelings, but as something superior to the individual, a unified and undivided whole. Being a part, man cannot grasp the whole. He is at its mercy. He may assent to it, or rebel against it; but he is always caught up by it and enclosed within it. He is dependent upon it and is sustained by it. Love is his light and his darkness, whose end he cannot see. “Love ceases not”—whether he speaks with the “tongues of angels,” or with scientific exactitude traces the life of the cell down to its uttermost source. Man can try to name love, showering upon it all the names at his command, and still he will involve himself in endless self-deceptions. If he possesses a grain of wisdom, he will lay down his arms and name the unknown by the more unknown, ignotum per ignotius—that is, by the name of God. That is a confession of his subjection, his imperfection, and his dependence; but at the same time a testimony to his freedom to choose between truth and error.

Jung, C.G.; Jaffe, Aniela (2011-01-26). Memories, Dreams, Reflections (Kindle Locations 6147-6163). Random House, Inc.. Kindle Edition.

James Kelly added a new photo.

Jung – Sea of Faith – BBC documentary (Part 1 of 2) – YouTube

“In the end the only thing worth telling is when this imperishable world erupted into the perishable one. Everything else has lost importance by comparison. I can understand myself only in the light of inner happenings. It is these that make up the singularity of my life.” Carl Jung