Marie-Louise von Franz Quotes

It is no accident that, in ancient times many peoples used priestesses (think, for example, of the Greek Sibyls) to enter into relationship with the will of the gods.

In one African myth the word for God is even identical with skill and capacity. The Godhead is defined as that thing which appears in man as the mystery of an unusual skill or capacity. It is something divine, a spark of the divinity in him, not his own possession or achievement, but a miracle.

It [number] preconsciously orders both psychic thought processes and the manifestations of material reality.

There existed long ago in Tibetan, Indian, and partly also in Chinese Buddhism the idea that the religious practice of meditation serves the goal of producing within the still-living and mortal body the diamond body into which you move, so to speak. Already in this lifetime you use your diamond body more and more as a dwelling place, so that at the moment of death, like a skin which falls off from a fruit, this mortal body falls away and the glorified body -or in Eastern language, the diamond body- is already there. The glorified body, a sort of immortal substance as carrier of the individual personality, is already produced by religious practice during one's lifetime. This same idea, which is strange to official Christian teaching, does come up vigorously in alchemical philosophy. The alchemists, too, strove from the beginning to produce such a glorified or diamond body, and Christian alchemists from the beginning identified it with the glorified body. In order to build up this glorified body, called the philosopher's stone, you must repeat the whole process of creation.

To sum up: numbers appear to represent both an attribute of matter and the unconscious foundation of our mental process. For this reason, number forms, according to Jung, that particular element that unites the realms of matter and psyche. It is “real” in a double sense, as an archetypal image and as a qualitative manifestation in the realm of outer-world experience.

The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth. ... People living in cultures more securely rooted than our own have less trouble in understanding that it is necessary to give up the utilitarian attitude of conscious planning in order to make way for the inner growth of the personality.

The way the anima initially manifests in an individual man usually bears the stamp of his mother's character. If he experienced her in a negative way, then his anima often takes the form of depressive moods, irritability, perpetual malcontent, and excessive sensitivity. If the man is able to overcome these, precisely these things can strengthen his manliness. Such a negative mother anima will endlessly whisper within a man: "I'm a nothing," "It doesn't make sense anyhow," "It's different for other people," "Nothing * gives me any pleasure," and so on. Continual fear of disease, impotence, or accidents are her work, and she constellates a general sense of gloom. Troubled moods like these can intensify to the point of temptations to suicide; thus the anima can become a demoness of death. She appears in this role in Cocteau's film Orpheus.

We could all be mediums, and all have absolute knowledge, if the bright light of our ego consciousness would not dim it. … I have myself observed that in states of extreme fatigue, when I am really dangerously physically exhausted, I suddenly get absolute knowledge; …

The "ultimate" questions referred to above do not always come up in the encounter with the shadow. Much more often behind him or her another inner figure emerges as a personification of the unconscious. This takes the form of a woman in a man, and in a woman, that of a man. Often it is they who are at work behind the shadow, throwing up new problems. C. G. Jung called them anima and animus. The anima embodies all feminine psychic qualities in a man-moods, feelings, intuitions, receptivity to the irrational, his personal capacity for love, his sense of nature, and most important of all, his relationship to the unconscious.

Always at bottom there is a divine revelation, a divine act, and man has only had the bright idea of copying it. That is how the crafts all came into existence and is why they all have a mystical background. In primitive civilizations one is still aware of it, and this accounts for the fact that generally they are better craftsmen than we who have lost this awareness. If we think that every craft, whether carpenter's or smith's or weaver's, was a divine revelation, then we understand better the mystical process which certain creation myths characterize as God creating the world like a craftsman. By creating the world through such a craft he manifests a secret of his own mysterious skill.

In real life, too, it takes a long time for a woman to bring the animus into consciousness, and it costs her a great deal of suffering. But if she succeeds in freeing herself from his possession, he changes into an "inner companion" of the highest value, who confers on her positive masculine qualities such as initiative, courage, objectivity, and intellectual clarity. Like the anima in a man, the animus also commonly exhibits four stages of development. In the first stage he manifests as a symbol of physical force, for example, a sports hero. In the next stage, in addition he possesses initiative and focused ability to act. In the third stage, he becomes "the word" and is therefore frequently projected onto noteworthy intellectuals, like doctors, ministers, and professors.

Number, as it were, lies behind the psychic realm as a dynamic ordering principle, the primal element of which Jung called spirit. As an archetype, number becomes not only a psychic factor, but more generally, a world-structuring factor. In other words, numbers point to a background reality in which psyche and matter are no longer distinguishable.

The favorite themes that the animus of the woman dredges up within her sound like this: "I am seeking nothing but love, but 'he' doesn't love me." Or, "There are only two possibilities in this situation," both of which of course are unpleasant (the negative animus never believes in exceptions). One can seldom contradict the animus, for it/he is always right; the only problem is that his opinion is not based on the actual situation. For the most part he gives utterance to seemingly reasonable views, which, however, are slightly at a tangent to what is under discussion.

Number is therefore the most primitive instrument of bringing an unconscious awareness of order into consciousness; from it you can best tap the unconscious constellation. This probably why it is used in most mantic methods.

As physics is a mental reconstruction of material processes, perhaps a physical reconstruction of psychic processes is possible in nature itself.