Validation Spiritual Quotes

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Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.
Erich Neumann (The Fear of the Feminine and Other Essays on Feminine Psychology)
Any life career that you choose in following your bliss should be chosen with that sense - that nobody can frighten me off from this thing. And no matter what happens, this is the validation of my life and action.
Joseph Campbell (The Power of Myth)
While the philosophy of Advaita, and Ramana’s own words, may tend to support a metaphysical reading of teachings of this kind, their validity is not metaphysical. Rather, it is experiential. The whole of Advaita reduces to a series of very simple and testable assertions: Consciousness is the prior condition of every experience; the self or ego is an illusory appearance within it; look closely for what you are calling “I,” and the feeling of being a separate self will disappear; what remains, as a matter of experience, is a field of consciousness—free, undivided, and intrinsically uncontaminated by its ever-changing contents.
Sam Harris (Waking Up: A Guide to Spirituality Without Religion)
The conflict between the two dimensions of consciousness is simply an expression of the polaristic structure of the psyche, which like any other energic system is dependent on the tension of opposites. That is also why there are no general psychological propositions which could not just as well be reversed; indeed, their reversibility proves their validity. We should never forget that in any psychological discussion we are not saying anything about the psyche, but that the psyche is always speaking about itself. It is no use thinking we can ever get beyond the psyche by means of the “mind,” even though the mind asserts that it is not dependent on the psyche. How could it prove that? We can say, if we like, that one statement comes from the psyche, is psychic and nothing but psychic, and that another comes from the mind, is “spiritual” and therefore superior to the psychic one. Both are mere assertions based on the postulates of belief.
C.G. Jung (The Archetypes and the Collective Unconscious (Collected Works, Vol 9i))
Hence, if we follow out this idea, their opposition must not be conceived as something to be done away with, but on the contrary as something useful and life-promoting that should be preserved and strengthened. This is a direct attack on the predominance of the one differentiated and socially valuable function, since that is the prime cause of the suppression and depletion of the inferior functions. It would amount to a slave rebellion against the heroic ideal which compels us to sacrifice everything else for the sake of the one. If this principle, which, as we saw, was developed in particularly high degree by Christianity for the spiritualizing of man, and then proved equally effective in furthering his materialistic ends, were once finally broken, the inferior functions would find a natural release and would demand, rightly or wrongly, the same recognition as the differentiated function. The complete opposition between sensuousness and spirituality, or between the feeling-sensation and thinking of the introverted thinking type, would then be openly revealed. But, as Schiller says, this complete opposition also entails a reciprocal limitation, equivalent psychologically to an abolition of the power principle, i.e., to a renunciation of the claim to a universally valid standpoint on the strength of one differentiated and adapted collective function.
C.G. Jung (Collected Works of C. G. Jung, Volume 6: Psychological Types (The Collected Works of C. G. Jung Book 16))
The great German philosopher Schopenhauer, in a magnificent essay on “The Foundation of Morality,” treats of this transcendental spiritual experience. How is it, he asks, that an individual can so forget himself and his own safety that he will put himself and his life in jeopardy to save another from death or pain—as though that other’s life were his own, that other’s danger his own? Such a one is then acting, Schopenhauer answers, out of an instinctive recognition of the truth that he and that other in fact are one. He has been moved not from the lesser, secondary knowledge of himself as separate from others, but from an immediate experience of the greater, truer truth, that we are all one in the ground of our being. Schopenhauer’s name for this motivation is “compassion,” Mitleid, and he identifies it as the one and only inspiration of inherently moral action. It is founded, in his view, in a metaphysically valid insight. For a moment one is selfless, boundless, without ego.3 And I have lately had occasion to think frequently of this word of Schopenhauer as I have watched on television newscasts those heroic helicopter rescues, under fire in Vietnam, of young men wounded in enemy territory: their fellows, forgetful of their own safety, putting their young lives in peril as though the lives to be rescued were their own. There, I would say—if we are looking truly for an example in our day—is an authentic rendition of the labor of Love.
Joseph Campbell (Myths to Live By: The Collected Works of Joseph Campbell)
Because Prometheus has a one-sided orientation to his soul, all tendencies to adapt to the external world are repressed and sink into the unconscious. Consequently, if perceived at all, they appear as not belonging to his own personality but as projections. There would seem to be a contradiction in the fact that the soul, whose cause Prometheus has espoused and whom he has, as it were, fully assimilated into consciousness, appears at the same time as a projection. But since the soul, like the persona, is a function of relationship, it must consist in a certain sense of two parts—one part belonging to the individual, and the other adhering to the object of relationship, in this case the unconscious. Unless one frankly subscribes to von Hartmann’s philosophy, one is generally inclined to grant the unconscious only a conditional existence as a psychological factor. On epistemological grounds, we are at present quite unable to make any valid statement about the objective reality of the complex psychological phenomenon we call the unconscious, just as we are in no position to say anything valid about the essential nature of real things, for this lies beyond our psychological ken. On the grounds of practical experience, however, I must point out that, in relation to the activity of consciousness, the contents of the unconscious lay the same claim to reality on account of their obstinate persistence as do the real things of the external world, even though this claim must appear very improbable to a mind that is “outer-directed.” It must not be forgotten that there have always been many people for whom the contents of the unconscious possessed a greater reality than the things of the outside world. The history of human thought bears witness to both realities. A more searching investigation of the human psyche shows beyond question that there is in general an equally strong influence from both sides on the activity of consciousness, so that, psychologically, we have a right on purely empirical grounds to treat the contents of the unconscious as just as real as the things of the outside world, even though these two realities are mutually contradictory and appear to be entirely different in their natures. But to subordinate one reality to the other would be an altogether unjustifiable presumption. Theosophy and spiritualism are just as violent in their encroachments on other spheres as materialism. We have to accommodate ourselves to our psychological capacities, and be content with that.
C.G. Jung (Collected Works of C. G. Jung, Volume 6: Psychological Types (The Collected Works of C. G. Jung Book 16))
One conclusive piece of evidence emerges quite clearly from the corresponding testimony of all traditions: that an archetypal 'Holy Land' does exist; that it is the prototype for all other 'Holy Lands', the spiritual centre to which all others are subordinate. The 'Holy Land' is also the 'Land of the Saints', the 'Land of the Blessed', 'Land of the Living', and 'Land of Immortality'. All these titles have equal validity, including that of the 'Pure Land' which Plato aptly bestows on the 'Abode of the Blessed'.
René Guénon, The King of the World