- CARL GUSTAV JUNG -
“My evenings are taken up very largely with astrology. I make horoscope calculations in order to find a clue to the core of psychological truth.”
In a letter written to Hindu astrologer, B.V. Raman,
September 6th, 1947 - Carl G. Jung wrote:
“Since you want to know my opinion about astrology, I can tell you that
I’ve been interested in this particular activity of the human mind since more than 30 years. As I am a psychologist, I am chiefly interested in the particular light the horoscope sheds on certain complications in the character. In cases of difficult psychological diagnosis I usually get a horoscope in order to have a further
point of view from an entirely different angle. I must say that I very often
found that the astrological data elucidated certain points which
I otherwise would have been unable to understand.”
The psychological rule says that when an inner situation is not made conscious, it happens outside as fate. That is to say, when the individual remains undivided and does not become conscious of his inner opposite, the world must perforce act out the conflict and be torn into opposing halves. CW9: AION: 126
The Shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. This act is the essential condition for any kind of self-knowledge, and it therefore, as a rule, meets with considerable resistance. Indeed, self-knowledge as a psychotherapuetic measure frequently requires much painstaking work extending over a long period of time. CW9: AION: 14
To confront a person with his shadow is to show him his own light. Once one has experienced a few times what it is like to stand judgingly between the opposites, one begins to understand what is meant by the self. Anyone who perceives his shadow and his light simultaneously sees himself from two sides and thus gets in the middle. CW10: Civilization in Transition, par 872, pg 463
Unfortunately there can be no doubt that man is, on the whole, less good than he imagines himself or wants to be. Everyone carries a Shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is. If an inferiority is conscious, one always has a chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. But if it is repressed and isolated from consciousness, it never gets corrected and is liable to burst forth suddenly in a moment of unawareness. At all events, it forms an unconscious snag, thwarting our most well-meant intentions. CW 11: Psychology and Religion: par 131 pg 76
The shadow is something very evasive. I don’t know mine. I study it by the reaction of those around me. We depend on the reflection of the mirror of our entourage. When it is not good, self-criticism is in order.
— C. G. Jung, Emma Jung and Tony Wolff - A Collection of Remembrances; pgs 51-70
Things are different with Luna: every month she is darkened and extinguished; she cannot hide this from anybody, not even from herself. She knows that this same Luna is now bright and now dark — but who has ever heard of a dark sun? We call this quality of Luna “women's closeness to nature,” and the fiery brilliance and hot air that plays round the surface of things we like to call “the masculine mind.” Mysterium Coniunctionis: par 331, pg 247
Despite all attempts at denial and obfuscation there is an unconscious factor, a black sun, which is responsible for the surprisingly common phenomenon of masculine split-mindedness, when the right hand mustn't know what the left is doing. This split in the masculine psyche and the regular darkening of the moon in woman together explain the remarkable fact that the woman is accused of all the darkness in a man, while he himself basks in the thought that he is a veritable fount of vitality and illumination for the females in his environment. Actually he would be better advised to shroud the brilliance of his mind in the profoundest doubt. It is not difficult for this type of mind (which besides other things is a great trickster like Mercurius) to admit a host of sins in the most convincing way, and even to combine it with a spurious feeling of ethical surperiority without in the least approximating to a genuine insight. This can never be achieved without the participation of feeling; but the intellect admits feeling only when it is convenient. The novilunium of woman is a source of countless disappointments for man which easily turns to bitterness, though they could equally well be a source of wisdom if they were understood. Naturally this is possible only if he is prepared to acknowledge his black sun, that is, his Shadow. CW 20: Mysterium Coniunctionis: par 332, pg 247-248
Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the Shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious. The latter procedure, however, is disagreeable and therefore not popular. CW 13: Alchemical Studies, par 335, pg 265
Tears, sorrow, and disappointment are bitter, but wisdom is the comforter in all psychic suffering. Indeed, bitterness and wisdom form a pair of alternatives: where there is bitterness wisdom is lacking, and where wisdom is there can be no bitterness. CW 20: Mysterium Coniunctionis, para 330, pg 246
In contrast to the meditation found in yoga practice, the psychoanalytic aim is to observe the shadowy presentation — whether in the form of images or of feelings — that are spontaneously evolved in the unconscious psyche and appear without his bidding to the man who looks within. In this way we find once more things that we have repressed or forgotten. Painful though it may be, this is in itself a gain — for what is inferior or even worthless belongs to me as my Shadow and gives me substance and mass. How can I be substantial if I fail to cast a Shadow? I must have a dark side also if I am to be whole; and insasmuch as I become conscious of my Shadow I also remember that I am a human being like any other. Modern Man in Search of a Soul, pg 35
We carry our past with us, to wit, the primitive and inferior man with his desires and emotions, and it is only with an enormous effort that we can detach ourselves from this burden. If it comes to a neurosis, we invariably have to deal with a considerably intensified Shadow. And if such a person wants to be cured it is necessary to find a way in which his conscious personality and his Shadow can live together. CW 11: Psychology and Religion: par 132, pg 76
The educated man tries to repress the inferior man in himself, not realizing that by so doing he forces the latter into revolt. CW 11: Psychology and Religion: par 136, pg 79
We must be exceedingly careful not to project our own shadows too shamelessly; we are still swamped with projected illusions. If you imagine someone who is brave enough to withdraw all his projections, then you get an individual who is conscious of a pretty thick Shadow. Such a man has saddled himself with new problems and conflicts. He has become a serious problem to himself, as he is now unable to say that they do this or that, they are wrong, and they must be fought against. He lives in the “House of the Gathering.” Such a man knows that whatever is wrong in the world is in himself, and if he only learns to deal with his own Shadow he has done something real for the world. He has succeeded in shouldering at least an infinitesimal part of the gigantic, unsolved social problems of our day. These problems are mostly so difficult because they are poisoned by mutual projections. How can anyone see straight when he does not even see himself and the darkness he unconsciously carries with him into all dealings? CW 11: Psychology and Religion: par 140, pg 83
Since you want to know my opinion about astrology, I can tell you that I've been interested in this particular activity of the human mind since more than 30 years. As I am a psychologist, I am chiefly interested in the particular light the horoscope sheds on certain complications in the character. In cases of difficult psychological diagnosis I usually get a horoscope in order to have a further point of view from an entirely different angle. I must say that I very often found that the astrological data elucidated certain points which I otherwise would have been unable to understand. (This sentence was in a letter written to Hindu astrologer, B.V. Raman, September 6th, 1947)
Astrology would be an excellent example of manifest synchronicity if it had at its disposal thoroughly tested findings. But at least there are some facts thoroughly tested and backed up by a wealth of statistics which make the astrological problem seem worthy of philosophical investigation. (Psychology has no difficulty in recognizing this, since astrology represents the summation of all the psychological knowledge of antiquity.) The Secret of the Golden Flower, by Richard Wilhelm, commentary by C.G. Jung, pg 142
Logically the opposite of love is hate, and of Eros, Phobos, (fear); but psychologically it is the will to power. Where love reigns, there is no will to power; and where the will to power is paramount, love is lacking. The one is but the shadow of the other. CW7: Two Essays on Analytical Psychology: 78, pg 52
Recognition of the Shadow, on the other hand, leads to the modesty we need in order to acknowledge imperfection. And it is just this conscious recognition and consideration that are needed whenever a human relationship is to be established. A human relationship is not based on differentiation and perfection, for these only emphasize the differences or call forth the exact opposite; it is based, rather on imperfection, on what is weak, helpless and in need of support — the very ground and motive for dependence. The perfect have no need of others, but weakness has, for it seeks support and does not confront its partner with anything that might force him into an inferior position and even humiliate him. This humiliation may happen only too easily when high idealism plays too prominent a role. CW l0: Civilization in Transition: par 579, pg 301
The masculinity of the woman and the femininity of the man are inferior, and it is regrettable that the full value of their personalities should be contaminated by something that is less valuable. On the other hand, the Shadow belongs to the wholeness of the personality: the strong man must somewhere be weak, somewhere the clever man must be stupid, otherwise he is too good to be true and falls back on pose and bluff. Is it not an old truth that woman loves the weaknesses of the strong man more than his strength, and the stupidity of the clever man more than his cleverness? CW l0: Civilization in Transition: par 261, pg 127
Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest. CW 10: Civilization in Transition: par 255, pg 123
Into this territory a man must venture if he wishes to meet woman half way. Circumstances have forced her to aquire a number of masculine traits, so that she shall not remain caught in an antiquated, purely instinctual femininity, lost and alone in the world of men. So, too, man will be forced to develop his feminine side, to open his eyes to the psyche and to Eros. It is a task he cannot avoid, unless he prefers to go trailing after woman in a hopelessly boyish fashion, worshipping from afar but always in danger of being stowed away in her pocket. CW 10: Civilization in Transition: par 259, pg 125
If a man is endowed with an ethical sense and is convinced of the sanctity of ethical values, he is on the surest road to a conflict of duty. And although this looks desperately like a moral catastrophe, it alone makes possible a higher differentiation of ethics and a broadening of consciousness. A conflict of duty forces us to examine our conscience and thereby to discover the Shadow. To confront a person with his Shadow is to show him his own light. Once one has experienced a few times what it is like to stand judgingly between the opposites, one begins to understand what is meant by the self. Anyone who perceives his Shadow and his light simultaneously sees himself from two sides and thus gets in the middle. CW 10: Civilization in Transition: 872, pg 463
“Most people confuse ‘self-knowledge’ with knowledge of their conscious ego personalities. Anyone who has any ego-consciousness at all takes it for granted that he knows himself. But the ego knows only its own contents, not the unconscious and its contents. People measure their self-knowledge by what the average person in their social environment knows of himself, but not the real psychic facts which are for the most part hidden from them.” CW 10 - Civilization in Transition, The Undiscovered Self (Present and Future), par 491, pg 249
The situation is now gradually illuminated as is a dark night by the rising moon. The illumination comes to a certain extent from the unconscious, since it is mainly dreams that put us on the track of enlightenment. This dawning light corresponds to the albedo, the moonlight which in the opinion of some alchemists heralds the rising sun. The growing redness (rubedo) which now follows denotes an increase of warmth and light coming from the sun, consciousness. This corresponds to the increasing participation of consciousness, which now begins to react emotionally to the contents produced by the unconscious. At first the process of integration is a “fiery” conflict, but gradually it leads over to the “melting” or synthesis of the opposites. The alchemists termed this the rubedo, in which the marriage of the red man and the white woman, Sol and Luna, is consummated. Although the opposites flee from one another they strive for balance, since a state of conflict is too inimical to life to be endured indefinitely. They do this by wearing each other out: the one eats the other, like the two dragons or the other ravenous beasts of alchemical symbolism.
Astrologically, as we have said, this process corresponds to an ascent through the planets from the dark, cold, distant Saturn to the Sun. To the alchemists the connection between individual temperament and the positions of the planets was self-evident, for these elementary astrological considerations were the common property of any educated person in the Middle Ages as well as in antiquity. The ascent through the planetary spheres therefore meant something like a shedding of the characterological qualities indicated by the horoscope, a retrogressive liberation from the character imprinted by the archons. The conscious or unconscious model for such an ascent was the Gnostic redeemer, who either deceives the archons by guile or breaks their power by force. A similar motif is the release from the “bill of debt to fate.” The men of antiquity in particular felt their psychic situation to be fatally dependent on the compulsion of the stars, Heimarmene, a feeling which may be compared with that inspired by the modern theory of heredity, or rather by the pessimistic use of it. A similar demoralization sets in in many neuroses when the patient takes the psychic factors producing the symptoms as though they were unalterable facts which it is useless to resist. The journey through the planetary houses, like the crossing of the great halls in the Egyptian underworld therefore, signifies the overcoming of a psychic obstacle, or of an autonomous complex, suitably represented by a planetary god or demon. Anyone who has passed through all the planetary spheres is free from compulsion; he has won the crown of victory and becomes like a god.
In our psychological language today we express ourselves more modestly: the journey through the planetary houses boils down to becoming conscious of the good and the bad qualities in our character, and the apothesis means no more than maximum consciousness, which amounts to maximal freedom of the will. This goal cannot be better represented than the alchemical symbol of the (position of the Sun at noon) in Zosimos.
The second psychic function is a more difficult problem. We are now getting into deep waters because here we are coming into darkness. I will give you the name first: the subjective components of conscious functions. . . . Every application of a conscious function, whatever the object might be, is always accompanied by subjective reactions which are more or less inadmissible or unjust or inaccurate. You are painfully aware that these things happen in you, but nobody likes to admit that he is subject to such phenomena. He prefers to leave them in the shadow, because that helps him to assume that he is perfectly innocent and very nice and honest and straightforward and 'only too willing', etc. — you know these phrases. As a matter of fact, one is not. One has any amount of subjective reactions, but it is not quite becoming to admit these things. These reactions I call the subjective components. They are a very important part of our relations to our own inner side. There things get definitely painful. That is why we dislike entering this shadow-world of ego. We do not like to look at the shadow-side of ourselves; therefore there are many people in our civilized society who have lost their shadow altogether, they have got rid of it. They are only two-dimensional; they have lost the third dimension, and with it they have usually lost the body. Analytical Psychology: Its Theory and Practice, p. 22, 23
Nothing in us ever remains quite contradicted, and consciousness can take up no position which will not call up, somewhere in the dark corners of the psyche, a negation or a compensatory effect, approval or resentment. This process of coming to terms with the “Other” in us is well worth while, because in this way we get to know aspects of our nature which we would not allow anybody else to show us and which we ourselves would never have admitted. C.G. Jung, Mysterium Coniuntionis, Vol.14-pg 706.
The psyche is a self-regulating system that maintains its equilibrium just as the body does. Every process that goes too far immediately and inevitably calls forth compensations, and without these there would be neither a normal metabolism nor a normal psyche. —Carl Jung, CW 16, Par. 330.
Hence, unless we prefer to be made fools of by our illusions, we shall, by carefully analyzing every fascination, extract from it a portion of our own personality, like a quintessence, and slowly come to recognize that we meet ourselves time and again in a thousand disguises on the path of life. Carl Jung, The Practice of Psychotherapy, Page 316.
The one-after-another is a bearable prelude to the deeper knowledge of the side-by-side, for this is an incomparably more difficult problem. Again, the view that good and evil are spiritual forces outside us, and that man is caught in the conflict between them, is more bearable by far than the insight that the opposites are the ineradicable and indispensable preconditions of all psychic life, so much so that life itself is guilt. Carl Jung, Mysterium Coniuntionis, Vol.14 - par 206.
Other Memorable Quotes by Dr. Carl Jung
Philemon and other figures of my fantasies brought home to me the crucial insight that there are things in the psyche which I do not produce, but which produce themselves and have their own life. MDR, pg 183
The factors which come together in the coniunctio are conceived as oppposites, either confronting one another in enmity or attracting one another in love.
1 To begin with they form a dualism; for instance the opposites are humidum (moist) / sicum (dry), frigidum (cold) / calidum (warm), superiora (upper, higher) / inferiora (lower), spiritus-anima (spirit-soul) / corpus (body), coelum (heaven) / terra (earth), ignis (fire) / aqua (water), bright / dark, agens (active) / patiens (passive), volatile (volatile, gaseous) / fixum (solid), pretiosum (precious, costly; also carum, dear) / vile (cheap, common), bonum (good) / malum (evil), manifestum (open) / occultum (occult; also celatum, hidden), oriens (East) / occidens (West), vivum (living) / mortuum (dead, inert), masculus (masculine) / foemina (feminine)., Sol / Luna. Often the polarity is arranged as a quaternio (quaternity), with the two opposites crossing one another, as for instance the four elements or the four qualities (moist, dry, cold, warm), or the four directions and seasons,2 thus producting the cross as an emblem of the four elements and symbol of the sublunary physical world. 3 This fourfold Physis, the cross, also appears in the signs for earth, Venus, Mercury, Saturn and Jupiter. CW 14, Mysterium Coniunctionis, p1, pg 3.
The synthesis of the elements is effected by means of the circular movement in time (circulatio, rota) of the Sun through the houses of the Zodiac. CW 14: Mysterium Coniunctionis, p 5, pg 7
If attention is directed to the unconscious, the unconscious will yield up its contents, and these in turn will fructify the conscious like a fountain of living water. For consciousness is just as arid as the unconscious if the two halves of our psychic life are separated. CW 14: Mysterium Coniunctionis, p 193, pg 163
The psychotherapist, however, must understand not only the patient; it is equally important that he should understand himself. For that reason, the sine qua non is the analysis of the analyst, what is called the training analysis. The patients' treatment begins with the doctor, so to speak. Only if the doctor knows how to cope with himself and his own problems will he be able to teach the patient to do the same. Only then. Anyone who overlooks the instincts will be ambuscaded by them. CW 9: The Archetypes and the Collective Unconscious: par 620
Seldom or never does a marriage develop into an individual relationship smoothly and without crisis. There is no birth of consciousness without pain. CW17: The Development of the Personality: para 331
It is no easy matter to live a life that is modeled on Christ’s, but it is unspeakably harder to live one’s own life as truly as Christ lived his. Anyone who did this would run counter to the conditions of his own history, and though he might thus be fulfilling them, he would nonetheless be misjudged, derided, tortured and crucified. CW 11: Psychology and Religion: par 522, pg 340
To strive for perfection is a high ideal. But I say: “Fulfill something you are able to fulfill rather than run after what you will never achieve.” Nobody is perfect. Remember the saying: “None is good but God alone.” [Luke 18:19], and nobody can be. It is an illusion. We can modestly strive to fulfill ourselves and to be as complete human beings as possible, and that will give us trouble enough. Analytical Psychology: Its Theory and Practice: The Tavistock Lectures: 149
The unrelated human being lacks wholeness, for he can achieve wholeness only through the soul, and the soul cannot exist without its other side, which is always found in a “You.” Wholeness is a combination of I and You, and these show themselves to be parts of a transcendent unity. CW 16: The Practice of Psychotherapy, par 454
The one-after-another is a bearable prelude to the deeper knowledge of the side-by-side, for this is an incomparably more difficult problem. Again, the view that good and evil are spiritual forces outside us, and that man is caught in the conflict between them, is more bearable by far than the insight that the opposites are the ineradicable and indispensable preconditions of all psychic life, so much so that life itself is guilt. CW 14: Mysterium Coniunctionis, par 206, pg 352
To one familiar with our psychology, it may seem a waste of time to keep harping on the long-established difference between becoming conscious and the coming-to-be of the self (individuation). But again and again I note that the individuation process is confused with the coming of the ego into consciousness and that the ego is in consequence identified with the self, which naturally produces a hopeless conceptual muddle. Individuation is then nothing but ego-centredness and autoeroticism. But the self comprises infinitely more than a mere ego, as the symbolism has shown from of old. It is as much one’s self, and all other selves, as the ego. Individuation does not shut one out from the world, but gathers the world
to oneself. CW 8: The Structure and Dynamics of the Psyche, par 432
We have not yet realized that Western Theosophy is an amateurish, indeed barbarous imitation of the East. We are just beginning to take up astrology again, which to the Oriental is his daily bread. Our studies of sexual life, originating in Vienna and England, are matched or surpassed by Hindu teachings on this subject. Oriental texts ten centuries old introduce us to philosophical relativism, while the idea of indeterminacy, newly broached in the West, is the very basis of Chinese science. As to our discoveries in psychology, Richard Wilhelm has shown me that certain complicated psychic processes are recognizably described in ancient Chinese texts. Psychoanalysis itself and the lines of thought to which it gives rise—a development which we consider specifically Western—are only a beginner’s attempt compared with what is an immemorial art in the East. It may not perhaps be known that parallels between psychoanalysis and yoga have already been drawn by Oscar Schmitz.
CW 10: Civilization in Transition, par 188
The effect on all individuals, which one would like to see realized, may not set in for hundreds of years, for the spiritual transformation of mankind follows the slow tread of the centuries and cannot be hurried or held up by any rational process of reflection, let alone brought to fruition in one generation. What does lie within our reach, however, is the change in individuals who have, or create for themselves, an opportunity to influence others of like mind. I do not mean by persuading or preaching — I
am thinking, rather, of the well-known fact that anyone who has insight into his own actions, and has thus found access to the unconscious, involuntarily exercises an influence on his environment. The deepening and broadening of his consciousness produce the kind of effect which the primitives call “mana.” It is an unintentional influence on the unconscious of others, a sort of unconscious prestige, and its effect lasts only so long as it is not disturbed by conscious intention. CW 10: Civilization in Transition, par 583
If the subjective consciousness prefers the ideas and opinions of collective consciousness and identifies with them, then the contents of the collective unconscious are repressed. The repression has typical consequences: the energy-charge of the repressed contents adds itself, in some measure, to that of the repressing factor, whose effectiveness is increased accordingly. The higher its charge mounts, the more the repressive attitude acquires a fanatical character and the nearer it comes to conversion into its opposite, i.e., an enantiodromia. And the more highly charged the collective consciousness, the more the ego forfeits its practical importance. It is, as it were, absorbed by the opinions and tendencies of collective consciousness, and the result of that is the mass man, the ever ready
victim of some wretched “ism.” The ego keeps its integrity only if it does not identify with one of the opposites, and if it understands how to hold the balance between them. This is possible only if it remains conscious of both at once, however, the necessary insight is made exceedingly difficult not by one’s social and political leaders alone, but also by one’s religious mentors. They all want decision in favour of one thing, and therefore the utter identification of the individual with a necessarily one-sided “truth.” Even if it were a question of some great truth, identification with it would still be a catastrophe, as it arrests all further spiritual development. Instead of knowledge one then has only belief, and sometimes that is more convenient and therefore more attractive.
CW 8: The Structure and Dynamics of the Psyche, par 425
In order to grasp the fantasies which were stirring in me “underground,” I knew that I had to let myself plummet down into them, as it were. I felt not only violent resistance to this, but a distinct fear. For I was afraid of losing command of myself and becoming a prey to the fantasies — and as a psychiatrist I realized only too well what that meant. After prolonged hesitation, however, I saw that there was no other way out. I had to take the chance, had to try to gain power over them; for I realized that if I did not do so, I ran the risk of their gaining power over me. A cogent motive for my making the attempt was the conviction that I could not expect of my patients something I did not dare to do myself. The excuse that a helper stood at their side would not pass muster, for I was well aware that the so-called helper — that is, myself — could not help them unless he knows their fantasy material from his own direct experience, and that at present all he possessed were a few theoretical prejudices of dubious value. This idea — that I was committing myself to a dangerous enterprise not for myself alone, but also for the sake of my patients — helped me over several critical phases. MDR, pg 178
Only after I had familiarized myself with alchemy did I realize that the unconscious is a process, and that the psyche is transformed or developed by the relationship of the ego to the contents of the unconscious. In individual cases that transformation can be read from dreams and fantasies. In collective life it has left its deposit principally in the various religious systems and their changing symbols. Through the study of these collective transformation processes and through understanding of alchemical symbolism I arrived at the central concept of my psychology: the process of individuation. MDR, pg 209
I don’t want to prescribe a way to other people, because I know that my way has been prescribed to me by a hand far above my reach I am only trying to be a decent tool and don't feel grand at all. MDR
As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being. It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious. MDR, pg 326
Aside from general human inadequacy, a good deal of the blame for this rests with education, which promulgates the old generalizations and says nothing about the secrets of private experience. Thus, every effort is made to teach idealistic beliefs or conduct which people know in their hearts they can never live up to and such ideals are preached by officials who know that they themselves have never lived up to these high standards and never will. What is more, nobody ever questions the value of this kind of teaching.
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. MDR, pg 330
The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the Self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. MDR, pg 334-335.
I knew that in finding the mandala as an expression of the Self I had attained what was for me the ultimate. Perhaps someone else knows more, but not I. MDR, pg 197
MDR = Memories, Dreams, Reflections, Jung’s Autobiography recorded and edited by Aniella Jaffe