Religious Valentine Quotes

Little Britain may truly be called the heart's core of the city; the stronghold of true John Bullism. It is a fragment of London as it was in its better days, with its antiquated folks and fashions. Here flourish in great preservation many of the holiday games and customs of yore. The inhabitants most religiously eat pancakes on Shrove Tuesday, hot-cross-buns on Good Friday, and roast goose at Michaelmas; they send love-letters on Valentine's Day, burn the pope on the fifth of November, and kiss all the girls under the mistletoe at Christmas. Roast

The sexual content in myths, Jung suggested, was really a symbolic use of sexual themes in order to convey a spiritual or religious meaning. One sexual theme favored by Freud, incest, is not, Jung argues, meant to be taken literally, but symbolically; the idea of entering the mother shouldn’t be seen as a form of forbidden sexual gratification, but as a symbol for spiritual rebirth; in other words, as a symbol of individuation. This argument is set out in exhaustive and at times confusing detail in the second part of the book. Knowing that this stance would cost him his friendship with Freud, Jung put off finishing the book and spent months unable to pick up his pen. Tellingly, the most offending chapter is entitled “The Sacrifice.

In the years leading up to Hitler, many völkisch groups appeared in Germany; the English equivalent “folk” doesn’t quite convey the blend of mythology, folklore, legend, and nationalism that the German term suggests. Jung’s emphasis on history and myth, as well as his rejection of scientific materialism, made these groups sympathetic to his work, as opposed to Freud’s which, along with being Jewish, was reductionist. Although much has been made of it,29 Jung’s own connection, if any,30 to the völkisch movement is unclear. The only strong link is his friendship with the German indologist J. W. Hauer, who founded the German Faith Movement in 1932, a religious society aimed at replacing Christianity in German-speaking countries with an anti-Christian and anti-Semitic modern paganism based on German literature and Hindu scripture. Hauer, an ardent Nazi, hoped his movement would become the official religion of the Reich. Hitler, however, thought little of Hauer and laughed at his followers who “made asses of themselves by worshipping Wotan and Odin and the ancient, but now obsolete, German mythology,”31 a remark that says much about Hitler’s cynicism toward the völkisch ideology he nevertheless exploited to gain power.

However, as children learn the lessons of darkness and light, we also seek out the light and become fearful of the dark. Our well-meaning parents lit up our rooms with candles or nightlights to withhold the darkness instead of walking us outside into the evening tide to take in the wonder of the stars that we would never see if it was perpetual light, which reaffirmed that we need to fear and therefore banish the night. Similarly, we are taught to shun the darkness inside of us too. Our undesirable, ‘too much’ emotions like anger or sadness are banished to the ‘time-out’ chair or spanked out of us in the favour of more acceptable ‘Pollyanna’ cheeriness. Our mysterious, scary, weird, hard to understand, and fears are locked behind the high walls of our societal and religious beliefs.