Carl Jung Wisdom Quotes

Where wisdom reigns, there is no conflict between thinking and feeling.

There is a thinking in primordial images, in symbols which are older than the historical man, which are inborn in him from the earliest times, eternally living, outlasting all generations, still make up the groundwork of the human psyche. It is only possible to live the fullest life when we are in harmony with these symbols; wisdom is a return to them.

In the last analysis, most of our difficulties come from losing contact with our instincts, with the age-old forgotten wisdom stored up in us.

The left half of your brain deals with logic, language, calculation, and reason. This is the half people perceive as their personal identity. This is the conscious, rational, everyday basis of reality. The right side of your brain, is the center of your intuition, emotion, insight, and pattern recognition skills. Your subconscious. Your left brain is a scientist,. Your right brain is an artist. People live their lives out of the left half of their brains. It's only when someone is in extreme pain, or upset or sick, that their subconscious can slip into the conscious. When someone's injured or sick or mourning or depressed, the right brain can take over a flash, just an instant, and gives them access to divine inspiration. A flash inspiration. A moment of insight. According to German philosopher Carl Jung, this lets us connect to a universal body of knowledge. The wisdom all people over all time.

The process of transforming the heart can be difficult because as we open it, we inevitably encounter our own pain and become more aware of the pain of others. In fact, much of our personality is designed to keep us from experiencing this suffering. We close down the sensitivity of our hearts so that we can block our pain and get on with things, but we are never entirely successful in avoiding it. Often, we are aware of our suffering just enough to make ourselves and everyone around us miserable. Carl Jung's famous dictum that "neurosis is a substitute for legitimate suffering" points to this truth. But if we are not willing to experience our own hurt and grief, it can never be healed. Shutting out our real pain also renders us unable to feel joy, compassion, love, or any of the other capacities of the heart.

Carl Jung put it this way: “The attainment of wholeness requires one to stake one’s whole being. Nothing less will do; there can be no easier conditions, no substitutes, no compromises.” With

Carl Jung said that if you find the psychic wound in an individual or a people, there you also find their path to consciousness. For it is in the healing of our psychic wounds that we come to know ourselves. . . . In the evolution of consciousness, our greatest problem is always our richest opportunity. ROBERT JOHNSON We: Understanding the Psychology of Romantic Love

To Jung, the unconscious contains important wisdom to be learned. A life lived in deep communication with the unconscious is far more influential and personally satisfying.

The soul needs your recklessness, not your wisdom.

The left half of your brain deals with logic, language, calculation, and reason. This is the half people perceive as their personal identity. This is the conscious, rational, everyday basis of reality. The right side of your brain is the center of your intuition, emotion, insight, and pattern recognition skills. Your subconscious. Your left brain is a scientist,. Your right brain is an artist. People live their lives out of the left half of their brains. It's only when someone is in extreme pain, or upset or sick, that their subconscious can slip into the conscious. When someone's injured or sick or mourning or depressed, the right brain can take over a flash, just an instant, and gives them access to divine inspiration. A flash inspiration. A moment of insight. According to German philosopher Carl Jung, this lets us connect to a universal body of knowledge. The wisdom all people over all time.

recognition skills. Your subconscious. Your left brain is a scientist. Your right brain is an artist. People live their lives out of the left half of their brains. It's only when someone is in extreme pain, or upset or sick, that their subconscious can slip into the conscious. When someone's injured or sick or mourning or depressed, the right brain can take over a flash, just an instant, and gives them access to divine inspiration. A flash inspiration. A moment of insight. According to German philosopher Carl Jung, this lets us connect to a universal body of knowledge. The wisdom all people over all time.

I am the true medicine [says Wisdom], correcting and transmuting that which is no longer into that which it was before its corruption, and that which is not into that which it ought to be.” * (Ibid., p. 459).

Nowadays we can see as never before that the peril which threatens all of us comes not from nature, but from man, from the psyches of the individual and the mass. The psychic aberration of man is the danger. Everything depends upon whether or not our psyche functions properly. If certain persons lose their heads nowadays, a hydrogen bomb will go off.

The left half of your brain deals with logic, language, calculation, and reason. This is the half people perceive as their personal identity. This is the conscious, rational, everyday basis of reality. The right side of your brain is the center of your intuition, emotion, insight, and pattern recognition skills. Your subconscious. Your left brain is a scientist. Your right brain is an artist. People live their lives out of the left half of their brains. It's only when someone is in extreme pain, or upset or sick, that their subconscious can slip into the conscious. When someone's injured or sick or mourning or depressed, the right brain can take over a flash, just an instant, and gives them access to divine inspiration. A flash inspiration. A moment of insight. According to German philosopher Carl Jung, this lets us connect to a universal body of knowledge. The wisdom all people over all time.

The dream says that underneath the cathedral there is a mysterious place, which in reality is not in tune with a Christian church. What is beneath a cathedral of that age? There is always the so-called under-church or crypt. You have probably seen the great crypt at Chartres; it gives a very good idea of the mysterious character of a crypt. The crypt at Chartres was previously an old sanctuary with a well, where the worship of a virgin was celebrated - not of the Virgin Mary, as is done now - but of a Celtic goddess. Under every Christian church of the Middle Ages there is a secret place where in old times the mysteries were celebrated... ...the serpent is not only the god of healing; it also has the quality of wisdom and prophecy.

The spirit ofthis time considers itselfextremely clever, like every such spiritofthetime.Butwisdomissimpleminded,notjustsimple.Becauseof this, the clever person mocks wisdom, since mockery is his weapon. He uses thepointed,poisonousweapon,becauseheisstruckbynaivewisdom.Ifhe were not struck, he would not need the weapon. Only in the desert do we become aware ofour terrible simplemindedness, but we are aftaid ofadmitting it. {(Thatiswhywearescornful. Butmockery / doesnotattain ness. The mockeryfalls on the mocker, and in the desert where no one hears and answers, he sufficatesfrom his own scorn. The cleverer you are, the morefoolish your simplemindedness. The totally clever are total fools in their simplemindedness. We cannot save ourselves from the cleverness ofthe spirit ofthis time through increasing our cleverness, but through accepting what our cleverness hates most, namely ness. Yet we also do not want to be artificial fools because we have fallen into simplemindedness, rather we will be cleverfools. That leads to the supreme meaning. Cleverness couples itselfwith intention. Simplemindedness knows no intention. Cleverness conquers the world, but simplemindedness, the soul. So take on the vow ofpoverty ofspirit in order to partake ofthe soul.79 Against this the scorn ofmy cleverness rose Up.80 Many will laugh at my foolishness. But no one will laugh more than I laughed at myself. So I overcame scorn. But when I had overcome it, I was near to my soul, and she could speak to me, and I was soon to see the desert becominggreen.

Interest in alchemy seems to be nowadays on the rise. Whereas the educated public at large remains no doubt skeptical and indeed disdainful of the ancient discipline, there is today a deepening awareness among the better informed that what stands behind many an “exploded superstition” may be in fact a long-forgotten wisdom. Although Carl Jung was obviously exaggerating when ! he suggested that four centuries after being expelled from our universities,- alchemy stands “knocking at the door,” a number of factors have conspired; to render the prospect of re-admission less remote, at least, than it had been ; during the heyday of materialism. In any case, no truly solid grounds for rejecting the ancient doctrine have yet been proposed. Take the case of the so-called four elements: earth, water, air and fire. One can be reasonably certain that these terms were not employed alchemically in their ordinary sense, but were used to designate elements, precisely, out of which substances, as we know them, are constituted. Somewhat like the quarks of modern physics, these elements are not found empirically in isolation, but occur in their multiple combinations, that is to say, as the perceptible substances that constitute what I term the corporeal domain. Now, as I have argued at length in The Quantum Enigma (Peru, Illinois: Sherwood Sugden, 1995), corporeal objects are not in fact mere aggregates of quantum particles; and this clearly suggests that there may indeed be elements of the aforesaid kind. It turns out that our habitual opposition to alchemy is based mainly upon scientistic prejudice: upon a reductionist dogma, namely, for which there is in reality no scientific support at all.

Many great minds have been preoccupied with the notion of wholeness and how to realize it in one’s own life. Carl Jung, the great Swiss psychiatrist, held the meditative traditions of Asia in very high regard in this connection. He wrote, “This question [of coming to wholeness] has occupied the most adventurous minds of the East for more than two thousand years, and in this respect, methods and philosophical doctrines have been developed that simply put all Western attempts along these lines into the shade.” Jung well understood the relationship between meditation practice and the realization of wholeness. Albert

Krisis, the ancient Greek word from which the modern term is derived, doesn’t mean something terrible. It means a ‘turning point,’ a moment for a major decision. Across the other side of the planet, the Chinese developed a word for ‘crisis’ that also brings with it a sense of change. Their word contains two characters: One means ‘emergency’ and the other ‘opportunity.’ Within every crisis there is something dangerous, which we can, and must, pay attention to. Yet, after we have dealt with the most pressing issues, we get access to an opportunity too. We can use any crisis as a turning point to find more peace, purpose, and power inside us. Some wisdom traditions, such as the Eleusinian Mysteries in Ancient Greece, even created artificial crises for their adepts to ensure they got their money’s worth. Few people want to engage in a transformational experience and not come out with a change in attitude or a shift in consciousness! A good crisis is the gateway to this. It serves as the incentive to switch on. The great psychologist Carl Jung believed that even psychotic crises could be deciphered as turning points for transformation and change. So every crisis is asking you: Which way will you turn? Toward the future or the past? Up onto the Breakthrough Curve or back into your comfort zone

Yin yoga can be viewed as a somatic form of IFS therapy, enabling compassionate self-attunement and insight through "conversations" with the body's innate wisdom.

The nondual model is not constrained by any particular belief system, religious or secular, instead allowing for an inclusive integration of diverse cultural backgrounds. It does not discriminate against any individual, as all are equally capable of achieving insight and Self-realization. Indeed, it begins with the fundamental premise that our essential nature already encompasses that which we seek.

The presence of fire during the ordeal (dark night of the soul) symbolizes burning off remnants of burdens to prepare for integration of the part's re-awakening to its inherent beauty and positive qualities. Braving those flames facilitates this unveiling and a shift towards awareness of Self within. Just as diamonds form under incredible heat and pressure deep within the Earth, so too does the intense fire of inner turmoil and emotional pressure during the ordeal stage forge exiled parts into brilliant gems of Self-realization.

Discernment is a meeting point of the parts' will, the Self's will, and the universal will. From this confluence, a living, flowing Knowing emerges—a unified will that guides our actions and perceptions. With this clear yet permeable sense of Self, we engage with the world with openness and care, neither losing ourselves nor closing ourselves off.

Across spiritual traditions, sages and mystics have recognized a divine essence underlying all existence, often described as the "light behind the clouds." From Rumi's poetic verses to the Diamond Sutra's teachings, Meister Eckhart's sermons to Ramana Maharshi's insights, this fundamental awareness emerges repeatedly. Contemporary teachers like Eckhart Tolle, Byron Katie, and Rupert Spira continue sharing this perennial wisdom, which the IFS model translates into a modern psychotherapeutic framework. The technique complements rather than replaces contemplative paths, offering a modality for directly experiencing the shared spiritual recognition permeating sages' teachings across cultures and eras. Through IFS, individuals can connect with the higher insights found within the world's great wisdom traditions.

The nondual approach integrates evolving theories and embodiment practices along the horizontal dimension with timeless awareness and transcendence along the vertical dimension. It fosters the therapist's authenticity, presence, spontaneous creativity and radical acceptance. While the therapist may have an impressive array of tools, effectiveness requires unlearning and resting in unknowing presence. In this way, nondual awareness deepens psychology by shifting attention from the head to the heart, creating a resonant field of loving, empathic acceptance that unveils new ways of perceiving encompassing mind, heart, and body.

The Self is ubiquitous, quietly permeating all facets of human life and experience—from the wonder of nature, beauty and the arts, to mysticism and philosophy, depression and psychological distress, health and sickness.

The duonus heart holds the capacity for deep compassion toward suffering, while also abiding in presence. There is no contradiction between feeling empathy for hardship and resting in being; both can coexist.

True enlightenment involves integrating nondual wisdom into the tiniest fibres of our being.

I approach the concept of 'illusion' with care. The fact that we experience life as distinct individuals is not something illusory to discard, but rather a phenomenon to approach with compassionate understanding. Historically, one-sided transcendentalism that dehumanizes human experience by emphasizing its illusory nature has done little to meaningfully impact worldly life on a mass scale. Indeed, the evolutionary challenge of navigating human relationships remains unchanged for millennia. Clinical psychologist John Welwood contends that, 'What is needed is a liberation spirituality that helps people recognize nondual presence as a basis for fully inhabiting their humanity.' The heart of his approach is 'learning to be present with your experience just as it is,' rather than dissecting or judging it through the lens of maya.

The resonant space of nondual therapy allows client and practitioner to remain distinct yet ultimately inseparable through their shared being. This is intimacy and compassion at the deepest level, transcending subject/object division while not denying individuality, sensations, feelings or boundaries. As Rumi expressed, 'We are the mirror as well as the face in it. We are tasting the taste this minute of eternity. We are pain and what cures pain, both. We are the sweet cold water and the jar that pours.

By embracing this duonity—the twoness within the oneness—we create space for all parts of ourselves to align with our deeper nature. When we meet pain and difficulty with compassion, the veils of separation lift, and we see that suffering ultimately reveals its core of love. In this space of open-hearted acceptance, we can rest in profound peace, at home both in our bodies and in the world, distinct yet one.

The tendency to view the diversity of forms as bothersome illusions (maya) to be transcended is a common trap in certain nondual teachings. There is often a desire to move beyond the inconvenient multiplicity of parts back to the oneness of pure awareness. However, this practice of discarding the relative in favour of the absolute only leads to further separation and more walls dividing self from Self. Rather than escaping our parts, we can become curious about their unique vantage points. This presents opportunities for connection and appreciating our shared essence. Completely discarding maya overlooks the value of this multiplicity in allowing the absolute to fully know and express itself. The parts are not obstacles to be overcome, but rather vehicles on the path—the teachers in the schoolhouse we call life. What's in the way, is the way. As Rumi's 'Guest House' poem expresses, each part has come for a reason, bringing gifts to share. Rather than rejecting these 'visitors,' we can open the door wide to welcome their presence. By listening to their wisdom with curiosity and compassion, we can deepen our understanding and connection to the whole.

The nondual approach allows us to follow conventional therapeutic protocols while remaining mindful of the interconnectedness of all things. In the nondual state, we can attune not only to our personal unique Self but also to the transpersonal Self, recognizing its wave-like properties. The panoramic perspective of nonduality helps us gain a bigger picture outlook and address suffering while feeling connected to the unbroken whole of existence. From this nondual view, the diversity within is welcomed and held in love.

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

Our parts are not problems to eliminate, but facets to welcome and embrace, recognizing their inability to disrupt our deeper state of being. If parts naturally recede into the background of experience, allow it, but making this a goal is unnecessary. If you become fixated on total dissolution to attain bliss, it's wise to examine this desire with curiosity. In an awakened state, all is welcomed without needing to make binary choices between spirit and matter, personal and universal, finite and infinite, samsara and nirvana. We can experience profound mystery because we embody both realms, always.

Suffering persists when we resist accepting the complementary polarities of emotions like grief and joy. Every conflict contains the seeds of its resolution. As the Hindu sage Patanjali stated in one of his Yoga Sutras, 'By experiencing the pairs of opposites, suffering ceases. When distress arises, ride opposing thoughts back into nondual awareness. By reversing instability into stability, from refusing into non-refusing, suffering is relinquished. Through disidentification, the pairs of opposites cease their noxious effect. By reversing the pairs of opposites stability and the release of suffering are quickly achieved.

Awakening to Self does not require perfecting our humanity or renouncing our physical incarnation. Our human experience expresses the Self, it does not obstruct it. Self-realization is not about rejecting the physical world, but rather falling into the perfection of how finite reality presents itself in the moment. The personal and universal are not separate—form and formlessness intermingle like the unseen mycelia beneath our feet. As we arrive at the deepest realization on the nondual path, we find that no distance has been traversed and no achievement has been attained. However, paradoxically, had we not embarked on that journey and made the necessary efforts, we would not have arrived at this understanding.

Many individuals on spiritual paths either avoid intimate relationships altogether or continue to struggle relationally, despite good intentions, due to the influence of unconscious patterns rooted in our formative years. Psychological work to bring these patterns to conscious awareness is frequently necessary. As Swami Prajnanpad emphasized, the context of a committed relationship serves as a potent litmus test, exposing our vulnerabilities and potentially confounding superficial spiritual achievements. Rather than viewing relational difficulties as mere manifestations of the unpleasantness inherent in the cycle of existence (samsara), we could recognize relationships as a significant evolutionary challenge—the very curriculum for our awakening.

When we chronically disregard the inner voice of the body, our unresolved emotional needs and traumas may start to emerge physically as various pains, tensions, and symptoms. Our muscles remember what our mind tries to forget.

Just as the opposite of addiction is connection, not mere sobriety, the antidote to separation and suffering is not enmeshed relationships, but the embodiment of our fundamental nondual nature—the acceptance that we are inherently interconnected beings. The separate self perspective acts as "inner colonialism," imposing an artificial individual identity on our interconnected consciousness. This colonization of the self dominates and subjugates our deeper, nondual nature, creating borders within our experience. Similar to colonial powers, it drains us of vitality and belonging. It leads to an "imperialism of consciousness," reinforcing the separate self narrative and undermining our interdependence with life. Recognizing this dynamic reveals the toll on our psyche, emotions, and spirituality, as it severs us from meaning and wholeness. Undoing this colonialism liberates us to reclaim our interconnected, nondual nature.

Our journey spirals inwardly towards the central point—our unique Self—contrasted with the separate self. This unique Self represents a perfect equilibrium of immanence and transcendence, particle and wave, parts and whole. It neither rejects nor clings to either polarity, instead guiding from a harmonious balance between the opposing spectrums. The unique Self transcends the ego's constraints and the abstraction of nondual awareness, allowing us to fully embody the human form while recognizing our spiritual nature. Without realizing and gravitating towards this unique Self, we remain subject to the ego's chaotic attempts to manage disparate parts. The unique Self exerts a grounding, centering gravitational force similar to Earth's pull, providing a stable point of attraction. While the transpersonal Self is the boundless, aware presence containing everything, analogous to the limitless expanse of outer space beyond Earth.

Intentions born from our Self possess a natural flow and spaciousness, unfettered by the urgency and strain that can arise from parts weighed down by burdens. These Self-sourced intentions often emerge when we embody Self energy, experiencing an openness and vibrant fullness within our hearts. Such intentions are fluid and unbound, free from attachment to rigid, measurable goals. Instead, they invite a co-creative dance with the universe itself, emphasizing compassion, rather than fixating on tangible outcomes.

Viktor Frankl used the metaphor of geometric dimensions to illustrate challenges in perception and understanding. Just as a three-dimensional cylinder projected onto a two-dimensional plane can appear as different shapes depending on the angle, our perspectives are limited by the "conceptual dimensions" we inhabit. Focusing on one framework or worldview casts blind spots on issues outside its purview. Like the cylinder, reality contains more complexity than any single viewpoint can capture. What appears contradictory from a limited vantage point may be reconciled from a broader perspective. Self has this broad perspective. Frankl suggested cultivating multi-dimensional awareness (Self's awareness) to overcome biases and grasp truth more wholly. Though we cannot transcend our situatedness (parts and ego), we can seek to understand the diverse dimensions that comprise the fullness of reality. Awareness of our frames allows us to interpret experiences with more wisdom and nuance.

Duality and nonduality are not separate; within the concept of duonity, they are inextricably interwoven. Each aspect holds equal value, and the experience of duality serves as a pathway to realizing nonduality.

The journey of ego-Self separation and reunion is not a strictly linear process with a clear beginning and end. Similar to the heroic journey, it is a spiralling path that we navigate throughout our lives. We separate and reunite multiple times, at different depths and levels of consciousness. With each revolution of the spiral, we reconnect with deeper and vaster expanses of our authentic Self, without negating the role of the ego or our humanity. This lifelong journey is a continual unfolding and balancing of the paradox of the human and divine within us.

When the ego is finally aligned with the Self, we awaken from its abstract constructions and directly experience the present moment, unmediated by mental concepts about ourselves. Life itself becomes a verb, a continuous unfolding, rather than a static noun.

Nondual parts work modalities restructure the internal family, enabling the ego to relinquish authority, resulting in Self-leadership. Capable of integrating the conscious and unconscious aspects of the psyche without becoming overwhelmed, the Self serves as the ideal organizing principle.

Neumann draws a parallel between the infant's initial state of absolute wholeness, where the ego is submerged in the unconscious realm of uroboric unity. As the ego emerges, we experience a painful sense of separation from this unitary state, as well as from the intimate connection to life. The pinnacle of psychological growth becomes attaining once more that lost condition of original integration, but this time with full conscious awareness under the leadership of the Self.

Our spiritual essence is not something foreign we must acquire—it is already within us, waiting to be revealed. As our parts relax, gain trust and feel secure and safe enough to step back, Self naturally emerges. We don't need to arduously develop Self-leadership; it arises spontaneously as our inner world becomes more balanced and harmonious. In this way, we embody the essence of our divine nature without effort.

Thunder is no longer the voice of an angry god, nor is lightning his avenging missile. No river contains a spirit, no tree is the life principle of a man, no snake the embodiment of wisdom, no mountain cave the home of a great demon. No voices now speak to man from stones, plants, and animals, nor does he speak to them believing they can hear.

Carl Jung said that if you find the psychic wound in an individual or a people, there you also find their path to consciousness. For it is in the healing of our psychic wounds that we come to know ourselves. . . . In the evolution of consciousness, our greatest problem is always our richest opportunity.

Our minds have a vast capacity for healing through images. Whether we’re imagining a scene of forgiveness, comfort, or letting go, or simply visualizing a loved one, images can profoundly settle into our bodies and sink into our minds. In my work, I’ve found that helping people to unearth the image that most resonates with them is the cornerstone of healing. The notion of the healing power of images was valid long before brain scans could prove it. More than a hundred years ago, the poet William Butler Yeats wrote that “wisdom first speaks through images,” and that if we just allow ourselves to be guided by the image that lives inside us, our souls will become “simple as flame” and our bodies will become “quiet as an agate lamp.” In 1913, Carl Jung coined the term active imagination, a technique that uses images (often from a dream) to enter into a dialogue with the unconscious mind, bringing to light what has been shrouded in darkness. Recently, the idea of visualization for healing has gained widespread traction, with guided imagery programs readily available to lower stress, reduce anxiety, boost athletic performance, and help with specific fears and phobias.