Carl Jung on the Extraverted Feeling Type

The Extraverted Feeling-Type

In so far as feeling is, incontestably, a more obvious peculiarity of feminine psychology than thinking, the most pronounced feeling-types are also to be found among women. When extraverted feeling possesses the priority we speak of an extraverted feeling-type. Examples of this type that I can call to mind are, almost without exception, women. She is a woman who follows the guiding-line of her feeling. As the result of education her feeling has become developed into an adjusted function, subject to conscious control.

Except in extreme cases, feeling has a personal character, in spite of the fact that the subjective factor may be already, to a large extent, repressed. The personality appears to be adjusted in relation to objective conditions. Her feelings correspond with objective situations and general values. Nowhere is this more clearly revealed than in the so-called ‘love-choice’; the ‘suitable’ man is loved, not another one; he is suitable not so much because he fully accords with the fundamental character of the woman -as a rule she is quite uninformed about this — but because [p. 449] he meticulously corresponds in standing, age, capacity, height, and family respectability with every reasonable requirement.

Such a formulation might, of course, be easily rejected as ironical or depreciatory, were I not fully convinced that the love-feeling of this type of woman completely corresponds with her choice. It is genuine, and not merely intelligently manufactured. Such ‘reasonable’ marriages exist without number, and they are by no means the worst. Such women are good comrades to their husbands and excellent mothers, so long as husbands or children possess the conventional psychic constitution.

One can feel ‘correctly’, however, only when feeling is disturbed by nothing else. But nothing disturbs feeling so much as thinking. It is at once intelligible, therefore, that this type should repress thinking as much as possible. This does not mean to say that such a woman does not think at all; on the contrary, she may even think a great deal and very ably, but her thinking is never sui generis; it is, in fact, an Epimethean appendage to her feeling. What she cannot feel, she cannot consciously think. ‘But I can’t think what I don’t feel’, such a type said to me once in indignant tones. As far as feeling permits, she can think very well, but every conclusion, however logical, that might lead to a disturbance of feeling is rejected from the outset.

It is simply not thought. And thus everything that corresponds with objective valuations is good: these things are loved or treasured; the rest seems merely to exist in a world apart. But a change comes over the picture when the importance of the object reaches a still higher level. As already explained above, such an assimilation of subject to object then occurs as almost completely to engulf the subject of feeling. Feeling loses its personal character — it becomes feeling per se; it almost seems as though the [p. 450] personality were wholly dissolved in the feeling of the moment.

Now, since in actual life situations constantly and successively alternate, in which the feeling-tones released are not only different but are actually mutually contrasting, the personality inevitably becomes dissipated in just so many different feelings. Apparently, he is this one moment, and something completely different the next — apparently, I repeat, for in reality such a manifold personality is altogether impossible. The basis of the ego always remains identical with itself, and, therefore, appears definitely opposed to the changing states of feeling. Accordingly the observer senses the display of feeling not so much as a personal expression of the feeling-subject as an alteration of his ego, a mood, in other words.

Corresponding with the degree of dissociation between the ego and the momentary state of feeling, signs of disunion with the self will become more or less evident, i.e. the original compensatory attitude of the unconscious becomes a manifest opposition. This reveals itself, in the first instance, in extravagant demonstrations of feeling, in loud and obtrusive feeling predicates, which leave one, however, somewhat incredulous. They ring hollow; they are not convincing. On the contrary, they at once give one an inkling of a resistance that is being overcompensated, and one begins to wonder whether such a feeling-judgment might not just as well be entirely different. In fact, in a very short time it actually is different. Only a very slight alteration in the situation is needed to provoke forthwith an entirely contrary estimation of the selfsame object.

The result of such an experience is that the observer is unable to take either judgment at all seriously. He begins to reserve his own opinion. But since, with this type, it is a matter of the greatest moment to establish an intensive feeling rapport with his environment, redoubled efforts are now required [p. 451] to overcome this reserve. Thus, in the manner of the circulus vitiosus, the situation goes from bad to worse. The more the feeling relation with the object becomes overstressed, the nearer the unconscious opposition approaches the surface. We have already seen that the extraverted feeling type, as a rule, represses his thinking, just because thinking is the function most liable to disturb feeling. Similarly, when thinking seeks to arrive at pure results of any kind, its first act is to exclude feeling, since nothing is calculated to harass and falsify thinking so much as feeling-values. Thinking, therefore, in so far as it is an independent function, is repressed in the extraverted feeling type. Its repression, as I observed before, is complete only in so far as its inexorable logic forces it to conclusions that are incompatible with feeling.

It is suffered to exist as the servant of feeling, or more accurately its slave. Its backbone is broken; it may not operate on its own account, in accordance with its own laws, Now, since a logic exists producing inexorably right conclusions, this must happen somewhere, although beyond the bounds of consciousness, i.e. in the unconscious. Preeminently, therefore, the unconscious content of this type is a particular kind of thinking. It is an infantile, archaic, and negative thinking.

So long as conscious feeling preserves the personal character, or, in other words, so long as the personality does not become swallowed up by successive states of feeling, this unconscious thinking remains compensatory. But as soon as the personality is dissociated, becoming dispersed in mutually contradictory states of feeling, the identity of the ego is lost, and the subject becomes unconscious.

But, because of the subject’s lapse into the unconscious, it becomes associated with the unconscious thinking — function, therewith assisting the unconscious [p. 452] thought to occasional consciousness. The stronger the conscious feeling relation, and therefore, the more ‘depersonalized,’ it becomes, the stronger grows the unconscious opposition. This reveals itself in the fact that unconscious ideas centre round just the most valued objects, which are thus pitilessly stripped of their value. That thinking which always t

Unconscious thought reaches the surface in the form of irruptions, often of an obsessing nature, the general character of which is always negative and depreciatory. Women of this type have moments when the most hideous thoughts fasten upon the very objects most valued by their feelings. This negative thinking avails itself of every infantile prejudice or parallel that is calculated to breed doubt in the feeling-value, and it tows every primitive instinct along with it, in the effort to make ‘a nothing but’ interpretation of the feeling.

At this point, it is perhaps in the nature of a side-remark to observe that the collective unconscious, i.e. the totality of the primordial images, also becomes enlisted in the same manner, and from the elaboration and development of these images there dawns the possibility of a regeneration of the attitude upon another basis. Hysteria, with the characteristic infantile sexuality of its unconscious world of ideas, is the principal form of neurosis with this type. ~Carl Jung, Psychological Types, Chapter 10

Carl Jung on Feeling in Psychological Types

Feeling: Feeling in the extraverted attitude is orientated by objective data, i.e. the object is the indispensable determinant of the kind of feeling. It agrees with objective values. If one has always known feeling as a subjective fact, the nature of extraverted feeling will not immediately be understood, since it has freed itself as fully as possible from the subjective factor, and has, instead, become wholly subordinated to the influence of the object. Even where it seems to show a certain independence of the quality of the concrete object, it is none the less under the spell of. traditional or generally valid standards of some sort.

I may feel constrained, for instance, to use the predicate ‘beautiful’ or ‘good’, not because I find the object ‘beautiful’ or ‘good’ from my own subjective feeling, but because it is fitting and politic so to do; and fitting it certainly is, inasmuch as a contrary opinion would disturb the general feeling situation.

A feeling-judgment such as this is in no way a simulation or a lie — it is merely an act of accommodation. A picture, for instance, may be termed beautiful, because a picture that is hung in a drawing-room and bearing a well-known signature is generally assumed to be beautiful, or because the predicate ‘ugly’ might offend the family of the fortunate possessor, or because there is a benevolent intention on the part of the visitor to create a pleasant feeling-atmosphere, to which end everything must be felt as agreeable.

Such feelings are governed by the standard of the objective determinants. As such they are genuine, and represent the total visible feeling-function. In precisely the same way as extraverted thinking strives to rid itself of subjective influences, extraverted feeling has also to undergo a certain process of differentiation, before it is finally denuded of every subjective [p. 447] trimming. The valuations resulting from the act of feeling either correspond directly with objective values or at least chime in with certain traditional and generally known standards of value.

This kind of feeling is very largely responsible for the fact that so many people flock to the theatre, to concerts, or to Church, and what is more, with correctly adjusted positive feelings. Fashions, too, owe their existence to it, and, what is far more valuable, the whole positive and wide-spread support of social, philanthropic, and such like cultural enterprises.

In such matters, extraverted feeling proves itself a creative factor. Without this feeling, for instance, a beautiful and harmonious sociability would be unthinkable. So far extraverted feeling is just as beneficent and rationally effective as extraverted thinking. But this salutary effect is lost as soon as the object gains an exaggerated influence. For, when this happens, extraverted feeling draws the personality too much into the object, i.e. the object assimilates the person, whereupon the personal character of the feeling, which constitutes its principal charm, is lost. Feeling then becomes cold, material, untrustworthy.

It betrays a secret aim, or at least arouses the suspicion of it in an impartial observer. No longer does it make that welcome and refreshing impression the invariable accompaniment of genuine feeling; instead, one scents a pose or affectation, although the egocentric motive may be entirely unconscious. Such overstressed, extraverted feeling certainly fulfils æsthetic expectations, but no longer does it speak to the heart; it merely appeals to the senses, or — worse still — to the reason. Doubtless it can provide æsthetic padding for a situation, but there it stops, and beyond that its effect is nil. It has become sterile.

Should this process go further, a strangely contradictory dissociation of feeling develops; every object is seized upon with feeling- [p. 448] valuations, and numerous relationships are made which are inherently and mutually incompatible. Since such aberrations would be quite impossible if a sufficiently emphasized subject were present, the last vestige of a real personal standpoint also becomes suppressed. The subject becomes so swallowed up in individual feeling processes that to the observer it seems as though there were no longer a subject of feeling but merely a feeling process. In such a condition feeling has entirely forfeited its original human warmth, it gives an impression of pose, inconstancy, unreliability, and in the worst cases appears definitely hysterical. ~Carl Jung, Psychological Types, Chapter 10.

Carl Jung on “Feeling” – Anthology

Sensation must be strictly differentiated from feeling, since the latter is an entirely different process, although it may associate itself with sensation as "feeling-tone." Sensation is related not only to external stimuli but to inner ones, i.e., to changes in the internal organic processes. ~Carl Jung, CW 6, Para 792.

We can understand thinking, feeling and sensation but intuition is another thing. We do not know how we arrive at an intuition, it is perception by way of the unconscious. ~Carl Jung, ETH Lecture 3Mar1939, Page 99.

It is common for very infantile people to have a mystical, religious feeling, they enjoy this atmosphere in which they can admire their beautiful feelings, but they are simply indulging their auto-eroticism. ~Carl Jung, ETH Lecture 11Jan1935, Pages 171.

It is fairly easy to imagine being able to think consciously, to have one's thoughts under control, but when it comes to feeling it is much more difficult to do so, especially for a man. ~Carl Jung, Lecture IV, 18May1934, Page 102.

Emotions are often confused with feelings but this is all wrong. Feeling is a valuing function, whereas emotion is involuntary, in affect you are always a victim. ~Carl Jung, Lecture V 25May1934, Page 109.

There is unchanging opposition, war in fact, between thinking and feeling. If thinking appears cold to feeling, feeling certainly appears stupid to thinking. ~Carl Jung, Lecture III, 4May1934, Page 100.

The really normal man has no need to be always correct, or to stress his normality; he can be possessed by an idea, a conviction, a feeling, he can live all sides of himself and do many foolish things. ~Carl Jung, ETH Lecture IX,15Dec1933, Page 41.

Often, however, we find cases where there is no tangible mood or depression at all, but just a general, dull discontent, a feeling of resistance to everything, a sort of boredom or vague disgust, an indefinable but excruciating emptiness. ~Carl Jung, CW 8, Page 83.

It is to be conjectured that just as the chicken comes out of the egg in the same way all the world over, so there are psychic modes of functioning, certain ways of thinking, feeling, and imagining, which can be found everywhere and at all times, quite independent of tradition. ~Carl Jung, CW 16, Para 206.

Some have their reason in thinking, others in feeling. Both are servants of Logos, and in secret become worshipers of the serpent. ~Carl Jung, The Red Book, Page 280.

The feeling for the infinite, however, can be attained only if we are bounded to the utmost. . . . Only consciousness of our narrow confinement in the self forms the link to the limitlessness of the unconscious. In such awareness we experience ourselves concurrently as limited and eternal as both the one and the other. ~Carl Jung, MDR, Page 225.

The technique of active imagination can prove very important in difficult situations -- where there is a visitation, say. It only makes sense when one has the feeling of being up against a blank wall. ~Carl Jung, Jung-Ostrowski, Page 18.

Most connections in the world are not relationships, they are participation mystique. One is then apparently connected, but of course it is never a real connection, it is never a relationship; but it gives the feeling of being one sheep in the flock at least. ~Carl Jung, Visions Seminar, p 625.

If nevertheless you are still tormented by guilt feelings, then consider for once what sins you have not committed which you would have liked to commit. This might perhaps cure you of your guilt feelings towards your wife. ~Carl Jung, Letters Vol. II, Page 27.

Only through submission to detestable duties does one gain a certain feeling of liberation which induces a creative mood. ~Carl Jung, Letters Vol. II, Pages 30-31.

I forgot to tell you that I Ching 16 place 1 refers to "putting in music" the problem of priv. boni, i.e., understanding it as a feeling problem. You would get a more complete picture if you contemplate such ideas not only from an intellectual but also from a feeling standpoint. ~Carl Jung, Letters Vol. II, Page 79.

I fully realize that Catholic analysts are faced with very particular problems which, on the one hand, are an aggravation of the work which is difficult in itself already, yet on the other hand, an asset, since you start within a world of thought and feeling based upon archetypal realities. ~Carl Jung, Letters Vol. II, Pages 100-101.

The book [Answer to Job] "came to me" during the fever of an illness. It was as if accompanied by the great music of a Bach or a Handel. I don't belong to the auditory type. So I did not hear anything, I just had the feeling of listening to a great composition, or rather of being at a concert. ~Carl Jung, Letters Vol. II, Pages 115-116.

I only can say that as far as consciousness reaches, the will is understood to be free, i.e., that the feeling of freedom accompanies your decisions no matter if they are really free or not. ~Carl Jung, Letters Vol. II, Page 139.

When a theologian says "God," then God has to be, and be just as the magician wants, without the latter feeling in any way impelled to make clear to himself and his public exactly which concept he is using. ~Carl Jung, Letters Vol. II, Page 147.

The introverted thinker is very much in need of a developed feeling, i .e., of a less autoerotic, sentimental, melodramatic and emotional relatedness to people and things. ~Carl Jung, Letters Vol. II, Pages 163-174

When I analysed Freud a bit further in 1909 on account of a neurotic symptom, I discovered traces which led me to infer a marked injury to his feeling life. ~Carl Jung, Letters Vol. II, Pages 346-348

Freud, when one got to know him better, was distinguished by a markedly differentiated feeling function. His "sense of values" showed itself in his love of precious stones, jade, malachite, etc. He also had considerable intuition. ~Carl Jung, Letters Vol. II, Pages 346-348

Since my language is a reflection of my thinking and feeling, I cannot, when faced with a wider public, express myself otherwise than as I am, and I am anything but uncomplicated. ~Carl Jung, Letters Vol. II, Pages 357-358.

I cannot escape the feeling that for all his high poetic gifts and intuition Rilke was never quite a contemporary. Of course poets are timeless phenomena, and the lack of modernity in Rilke is a badge of genuine poetry-craft. ~Carl Jung, Letters Vol. II, Pages 381-382.

The experience of wholeness is, quite to the contrary, an extremely simple matter of feeling yourself in harmony with the world within and without. ~Carl Jung, Letters Vol. II, Page 456.

The unpleasant power-complex of the female animus is encountered only when a woman does not allow her feeling to express itself naturally or handles it in an inferior way. But this, as said, can happen in all situations of life and has nothing whatever to do with the right to vote. ~Carl Jung, Letters Vol. II, Pages 477-478

By "religion," then, I mean a kind of attitude which takes careful and conscientious account of certain numinous feelings, ideas, and events and reflects upon them; and by "belief" or "creed" I mean an organized community which collectively professes a specific belief or a specific ethos and mode of behaviour. ~Carl Jung, Letters Vol. II, Pages 482-488

With the feeling, however, that it would not be granted me to pierce through to his [Victor White] understanding. It was then that I sinned against my better insight, but at least it served as a pretext for my asking his forgiveness and offering him a touch of human feeling in the hope that this would afford him some small relief. ~Carl Jung, Letters Vol. II, Page 563

Whereas the extravert needs the object to bring his type to perfection and to cleanse his feeling, the introvert experiences this as a horrible violation and disrespect of his personality, because he absolutely refuses to be, so to speak, the chemical dry cleaner for the feelings of extraverts. ~Carl Jung, Jung-Schmid Correspondence, Pages 55-62.

The extravert (the ideal type) must realize his feeling, the corresponding introvert his thinking. In this process, the extravert notices that his feeling is pregnant with thoughts; the introvert, that his thinking is full of feelings. ~Carl Jung, Han Guisan Schmid, Pages 131-142

An introvert who does not outgrow his constant thinking is just as untenable as an extravert who cannot get out of his constant feeling. ~Carl Jung, Han Guisan Schmid, Pages 131-142

This is not the case in the introvert. His representation of things is inadequate, precisely because of the lack of feeling- into [the object]. His thinking is in accordance with outer reality, but not with his own inner reality. ~Carl Jung, Jung-Schmid Correspondence, Pages 55-62.

The extravert knows, by feeling himself into others, by what human means people can be won over, whereas the introvert tries to create values in himself with which he tries to impress and force others toward him, or even bring them to his knees. ~Carl Jung, Jung-Schmid Correspondence, Pages 55-62.

I would say: the introvert also tries, through the hypothesis of abstraction, to reach the object, actually reality, which seems to him chaotic only because of the projection of his unused and therefore undeveloped feeling. He tries to conquer the object by thinking. But he wants to reach the object quite as much as the extravert. ~Carl Jung, Jung-Schmid Correspondence, Pages 55-62.

The feeling of immortality, it seems to me, has its origin in a peculiar feeling of extension in space and time, and I am inclined to regard the deification rites in the mysteries as a projection of this same psychic phenomenon. ~Carl Jung, CW 9i, Para 248-249

We are awakening a little to the feeling that something is wrong in the world, that our modern prejudice of overestimating the importance of the intellect and the conscious mind might be false. ~Carl Jung, C.G. Jung Speaking, Page 49.

Religion gives us a rich application for our feelings. It gives meaning to life. ~Carl Jung, C.G. Jung Speaking, Page 69.

If nevertheless you are still tormented by guilt feelings, then consider for once what sins you have not committed which you would have liked to commit. This might perhaps cure you of your guilt feelings toward your wife. ~Carl Jung, Letters Vol. II, Page 27.

You can fight with a man half a year before he will admit his feelings, and the same with a woman and her mind. It is so contradictory. ~Carl Jung, Dream Analysis, Page 87

Just as nobody but the believer who surrenders himself wholly to God can partake of divine grace, so love reveals its highest mysteries and its wonder only to those who are capable of unqualified devotion and loyalty of feeling. ~Carl Jung, CW 10, Page 112

Particularly here in Switzerland we have the feeling that we can only live vertically. ~Carl Jung, Letters Vol. I, Page 303

The dream is in my opinion a look behind the scenes into the age-old processes of the human mind, which might explain your special feeling of happiness. ~Carl Jung, Letters Vol I, Pages 221-222

In cases of inferior feeling, a trauma very often has pathological consequences in the realm of sensation, e.g., physical pain unaccompanied by feeling. ~Carl Jung, Letters Vol. I, Pages 53-54

The intellect is only one among several fundamental psychic functions and therefore does not suffice to give a complete picture of the world. For this another function —feeling—is needed too. Feeling often arrives at convictions that are different from those of the intellect, and we cannot always prove that the convictions of feeling are necessarily inferior. ~Carl Jung, CW 8, Para 600

Microphysics is feeling its way into the unknown side of matter, just as complex psychology is pushing forward into the unknown side of the psyche. ~Carl Jung, CW 12, Para 2

I£ you take a typical intellectual who is terribly afraid of falling in love, you will think his fear very foolish. But he is most probably right, because he will very likely make foolish nonsense when he falls in love. He will be caught most certainly, because his feeling only reacts to an archaic or to a dangerous type of woman. This is why many intellectuals are inclined to marry beneath them. They are caught by the landlady perhaps, or by the cook, because they are unaware of their archaic feeling through which they get caught. But they are right to be afraid, because their undoing will be in their feeling. Nobody can attack them in their intellect. There they are strong and can stand alone, but in their feelings they can be influenced, they can be caught, they can be cheated, and they know it. Therefore never force a man into his feeling when he is an intellectual. He controls it with an iron hand because it is very dangerous. ~Carl Jung, CW 18, Para 20

Disappointment, always a shock to the feelings, is not only the mother of bitterness but the strongest possible incentive to a differentiation of feeling.
The failure of a pet plan, the disappointing behaviour of someone one loves, can supply the impulse either for a more or less brutal outburst of affect or for a modification and adjustment of feeling, and hence for its higher development. This culminates in wisdom if feeling is supplemented by reflection and rational insight. Wisdom is never violent where wisdom reigns there is no conflict between thinking and feeling. ~Carl Jung, CW 14, Para 334

In order to hide this undeniable but exceedingly unpleasant fact from ourselves and at the same time pay lip-service to freedom, we have got accustomed to saying apotropaically, "have such and such a desire or habit or feeling of resentment," instead of the more veracious "Such and such a desire or habit or feeling of resentment has me” The latter formulation would certainly rob us even of the illusion of freedom. But I ask myself whether this would not be better in the end than fuddling ourselves with words. ~Carl Jung, CW 11, Para 143

Good and evil are feeling-values of human provenance, and we cannot extend them beyond the human realm. What happens beyond this is beyond our judgment: God is not to be caught with human attributes. Besides, where would the fear of God be if only good—i.e., what seems good to us—were to be expected from him. ~Carl Jung, CW 11, Para 291

Take an intellectual man and confront him with a woman who is a highly differentiated feeling type and there is a mutual disappointment, each finding the other empty and dry. Impersonal feeling and thinking are very relativistic. ~Carl Jung, 125 Seminar, Page 66

The same is true with feeling, and a differentiated feeling type must reach the point where the thing most loved is the thing most hated, before refuge will be sought in another function. ~Carl Jung, 1925 Seminar, Page 66

I had the feeling that I was an over-compensated psychosis, and from this feeling I was not released till August 1st, 1914. ~Carl Jung, 1925 Seminar, Page 48

As a natural scientist, thinking and sensation were uppermost in me and intuition and feeling were in the unconscious and contaminated by the collective unconscious. ~Carl Jung, 1925 Seminar, Page 75

You cannot get directly to the inferior function from the superior, it must always be via the auxiliary function. Intellect will not hold together sensation and intuition, rather it will separate them. Such a destructive attempt will be checked by feeling, which backs up intuition. ~Carl Jung, 1925 Seminar, Page 75

As I am an introverted intellectual my anima contains feeling [that is] quite blind. ~Carl Jung, 1925 Seminar, Page 100

If you give up the woman in reality, you fall a victim to the anima. It is this feeling of inevitability about his connection with woman that man dislikes the most. ~Carl Jung, 1925 Seminar, Page 117

Each function type has a special way of viewing feeling, and is likely to find things about it which are untrue for the other types. Thus one of the points with respect to the functions that has been most combated is my contention that feeling is rational. ~Carl Jung, 1925 Seminar, Page 134

My books have been read largely by intellectuals, who have, of course, not been able to see feeling from this aspect, because feeling in themselves is thoroughly irrational by reason of its contamination by elements from the unconscious. ~Carl Jung, 1925 Seminar, Page 134

I have spoken more than once of the way an intuitive type can neglect reality, and you can, I am sure, supply an equal number of examples of the ways a feeling type can do the same thing. ~Carl Jung, 1925 Seminar, Page 135

Any artist is doing that quite naturally, but he is getting only the esthetic values out of it while the analyst tries to get at all the values, ideational, esthetic, feeling, and intuitional. ~Carl Jung, 1925 Seminar, Page 38

Since one's feelings seem to be a highly unsuitable organ for judging this kind of art [Modern], one is forced to appeal to the intellect or to intuition in order to gain any access to it. ~Carl Jung, Letters Vol. II, Pages 585-586.

Grown-ups, on the other hand, especially those approaching middle life, get around to feeling that there is still a psychic reality about which our culture knows much too little and cares less. ~Carl Jung, Letters Vol. II, Pages 598-599

Always I have a feeling of compassion for the clergyman. He has a devil of a problem. ~Carl Jung, C.G. Jung Speaking: Interviews and Encounters, Pages 156-163





Freud, when one got to know him better, was distinguished by a markedly differentiated feeling function. His "sense of values" showed itself in his love of precious stones, jade, malachite, etc. He also had considerable intuition. ~Carl Jung, Letters Vol. II, Pages 346-348

Affect is undomesticated primitivity, annoyance can still be a feeling, but when your head begins to burn and you find your heart and pulse beat, then it has gone over into an emotion. ~Carl Jung, Lecture V 25May1934, Page 109.

I like to get reactions from my public, otherwise I am easily overcome by a feeling of isolation in the contemporary spiritual world. ~Carl Jung, Letters Vol. 1, Pages 466-467.

Wisdom is never violent: where wisdom reigns there is no conflict between thinking and feeling. ~Carl Jung, CW 14, Para 334.

The feeling of inner detachment and isolation is not in itself an abnormal phenomenon but is normal in the sense that consciousness has withdrawn from the phenomenal world and got outside time and space. ~Carl Jung, Letters Vol. 1, Page 240.

He [Hitler] really is the incarnation of the German's psychopathic inferiority, which also accounts for the German's feeling of national inferiority. ~Carl Jung, Letters Vol. 1, Pages 367-368.

That you have picked on me, of all people, as a speaker arouses very mixed feelings, because the problem of love seems to me a monster of a mountain which, for all my experience, has always soared to still greater heights -which, I thought I had almost reached the top. ~Carl Jung, Letters Vol. 1, Pages 38-39.

To begin with I did not have the feeling at all that I was guilty of plagiarism with my [anima/animus] theory, but in the last 5 years it has become more and more uncanny as I have discovered quite suspicious traces of it also in the old alchemists, and now the mischief seems complete since it turns out that I was discovered already in the 18th century. ~Carl Jung, Letters Vol. 1, Page 248.

I think we must give it time to infiltrate into people from many centers, to revivify among intellectuals a feeling for symbol and myth, ever so gently to transform Christ back into the soothsaying god of the vine, which he was, and in this way absorb those ecstatic instinctual forces of Christianity for the one purpose of making the cult and the sacred myth what they once were a drunken feast of joy where man regained the ethos and holiness of an animal. ~Carl Jung, Letters Vol. 1, Pages 17-19.

This time the feminine element will have conspicuous representatives from Zurich: Sister Meltzer, Hinkle Eastwick (an American charmer), Frl. Dr. Spielrein (!), then a new discovery of mine, Frl. Antonia Wolff, a remarkable intellect with an excellent feeling for religion and philosophy, and last but not least my wife. ~Carl Jung, Freud/Jung Letters, pp. 438-41.

I once experienced a violent earthquake, and my first, immediate feeling was that I no longer stood on solid familiar earth, but on the skin of a gigantic animal that was heaving under my feet. It was this image that impressed itself on me, not the physical fact. ~Carl Jung, CW 8, par 331.



We find in Gnosticism what was lacking in the centuries that followed: a belief in the efficacy of individual revelation and individual knowledge. This belief was rooted in the proud feeling of man's affinity with the gods. ~Carl Jung, CW 6, Page 242

I had the feeling that everything was being sloughed away. . . . Nevertheless something remained; it was as if I now carried along with me everything I had ever experienced or done, everything that had happened around me. . . . I consisted of my own history, and I felt with great certainty: this is what I am. ~Carl Jung, Memories, Dreams, Reflections, pp. 290-291.

I may be all wrong, but I confess to have a feeling as if when you were in America a door had been shut, softly but tightly. ~Carl Jung to Victor White, Letters Vol. 1, Page 514.

From the beginning I had a sense of destiny, as though my life was assigned to me by fate and had to be fulfilled. This gave me an inner security, and, though I could never prove it to myself, it proved itself to me. I did not have this certainty, it had me. Nobody could rob me of the conviction that it was enjoined upon me to do what God wanted and not what I wanted. That gave me the strength to go my own way. Often I had the feeling that in all decisive matters I was no longer among men, but was alone with God. And when I was "there," where I was no longer alone, I was outside time; I belonged to the centuries; and He who then gave answer was He who had always been, who had been before my birth. He who always is was there. These talks with the "Other" were my profoundest experiences: on the one hand a bloody struggle, on the other supreme ecstasy. ~Carl Jung; Memories, Dreams and Reflections; Page 48.

I . . . have the feeling that this is a time full of marvels, and, if the auguries do not deceive us, it may very well be that . . . we are on the threshold of something really sensational, which I scarcely know how to describe except with the Gnostic concept of [Sophia], an Alexandrian term particularly suited to the reincarnation of ancient wisdom in the shape of ΨA. ~Carl Jung, The Freud/Jung Letters, Page 439

He [Jung] showed a diagram of a cross with Rational/Thinking (Elijah) at the top, Feeling (Salome) at the bottom, Irrational / Intuition (Superior) at the left, and Sensation / Inferior (Serpent) at the right. ~The Red Book, Page 247, Footnote 173.

Some have their reason in thinking, others in feeling. Both are servants of Logos, and in secret become worshipers of the serpent. ~Carl Jung, The Red Book, Page 280.

Incidentally-mustn't it be a peculiarly beautiful feeling to hit bottom in reality at least once, where there is no going down any further, but only upward beckons at best? Where for once one stands before the whole height of reality? ~Carl Jung, The Red Book, Page 265.

It is submission enough, amply enough, if we subjugate ourselves to our self. The work of redemption is always first to be done on ourselves, if one dare utter such a great word. This work cannot be done without love for ourselves. Must it be done at all? Certainly not, if one can endure our given condition and does not feeling need of redemption. The tiresome feeling of needing redemption can finally become too much for one. Then one seeks to rid oneself of it and thus enters into the work of redemption. ~Carl Jung; The Red Book; Page 338.

I am no longer alone with myself, and I can only artificially recall the scary and beautiful feeling of solitude. This is the shadow side of the fortune of love. ~Carl Jung; ~Carl Jung, The Red Book, Introduction, Page 196.

I am no longer alone with myself, and I can only artificially recall the scary and beautiful feeling of solitude. This is the shadow side of the fortune of love. ~Carl Jung, The Red Book, Introduction, Page 196.

A descendent of Logos is Nous, the intellect, which has done away with the commingling of feeling, presentiment, and sensation. ~Carl Jung, Liber Novus, Page 365.

Some have their reason in thinking, others in feeling. Both are servants of Logos, and in secret become worshipers of the serpent. ~Carl Jung, Liber Novus, Page 280.

I most certainly was characterized by thinking … and I had a great deal of Intuition, too. And I had a definite difficulty with Feeling. And my relation to reality was not particularly brilliant. … I was often at variance with the reality of things. Now that gives you all the necessary data for diagnosis. ~Carl Jung, C.G. Jung, Speaking, Pages 435-6.

Ideas are not just counters used by the calculating mind; they are also golden vessels full of living feeling. "Freedom" is not a mere abstraction, it is also an emotion. ~Carl Jung, CW 18, Pages 310-311.

Our concept of consciousness supposes thought to be in our most dignified head. But the Pueblo Indians derive consciousness from the intensity of feeling. Abstract thought does not exist for them. ~Carl Jung, CW 18, Para 16.

We take flight into the Christian collectivity where we can forget even the will of God, for in society we lose the feeling of personal responsibility and can swim with the current. ~Carl Jung, CW 18, Para 1539

Not for nothing did alchemy style itself an "art," feeling—and rightly so—that it was concerned with creative processes that can be truly grasped only by experience, though intellect may give them a name. ~Carl Jung, CW 12, Page 482.

There is so much that fills me: plants, animals, clouds, day and night, and the eternal in man. The more uncertain I have felt about myself, the more there has grown up in me a feeling of kinship with all things. ~Carl Jung; Memories Dreams and Reflections; Page 359.

Abstraction is an activity pertaining to the psychological functions in general. There is an abstract thinking, just as there is abstract feeling, sensation, and intuition. Abstract thinking singles out the rational, logical qualities of a given content from its intellectually irrelevant components. Abstract feeling does the same with a content characterized by its feeling-values . . . . Abstract sensation would be aesthetic as opposed to sensuous sensation, and abstract intuition would be symbolic as opposed to fantastic intuition. ~Carl Jung; CW 6, par. 678.

Every sacrifice is . . . to a greater or lesser extent a self-sacrifice. The degree to which it is so depends on the significance of the gift. If it is of great value to me and touches my most personal feelings, I can be sure that in giving up my egoistic claim I shall challenge my ego personality to revolt. I can also be sure that the power that suppresses this claim, and thus suppresses me, must be the self. Hence it is the self that causes me to make the sacrifice; nay more, it compels me to make it . The self is the sacrificer, and I am the sacrificed gift, the human sacrifice. ~Carl Jung, CW 11, para 397.

Psychological truths are not metaphysical insights; they are habitual modes of thinking, feeling, and behaving that experience has proved appropriate and useful. ~Carl Jung, CW 9ii, para 50.

Our dreams are continually saying things beyond our conscious comprehension. We have intimations and intuitions from unknown sources. Fears, moods, plans, and hopes come to us with no visible causation. These concrete experiences are at the bottom of our feeling that we know ourselves very little; at the bottom, too, of the painful conjecture that we might have surprises in store for ourselves. ~Carl Jung, CW 9i para. 299.

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 inasmuch as I become conscious of my Shadow I also remember that I am a human being like any other. ~Carl Jung; Modern Man in Search of a Soul; Page 35.

We should not pretend to understand the world only by the intellect; we apprehend it just as much by feeling. Therefore, the judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy. ~Carl Jung, CW 7, Page 628.