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“If you fulfil the pattern that is peculiar to yourself, you have loved yourself, you have accumulated and have abundance; you bestow virtue then because you have luster. You radiate; from your abundance something overflows. But if you hate and despise yourself-if you have not accepted your pattern-then there are hungry animals (prowling cats and other beasts and vermin) in your constitution which get at your neighbors like flies in order to satisfy the appetites which you have failed to satisfy. [...]
The Catholic practice of confession and repentance and absolution is just that: you repent and then you tell about it and are given absolution. You are washed of your sin, and then you can do it again-you are a clean slate so you can write on it once more. That is the reason the Reformation did away with confession, in one way fortunately, in another unfortunately, because people cannot get rid of their sins. And that is the reason entre autres for the success of the Oxford Movement, where you can hand over your sin to other people and they run away with it. But that is bad. The Protestant must be alone with his sin. He may confess it but he knows that doesn't give him absolution; even if he confesses ten thousand times, he can only familiarize himself with the fact that he should never lose sight of what he has done. That is good for him. He should arrive at a level where he can say, "Yes, I have done that thing, and I must curse myself for it." But I cannot be nice to a man who has given offence to me if I am not nice with myself. I must agree with my brother for my worst brother is myself. So I have to be patient, and I have to be very Christian inside. If I fulfil my pattern, then I can even accept my sinfulness and can say, "It is too bad, but it is so — l have to agree with it." And then I am fulfilled, then the gold begins to glow. You see, people who can agree with themselves are like gold. They taste very good. All the flies are after them.
Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 801-803).”
― Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939 C.G. Jung
The Catholic practice of confession and repentance and absolution is just that: you repent and then you tell about it and are given absolution. You are washed of your sin, and then you can do it again-you are a clean slate so you can write on it once more. That is the reason the Reformation did away with confession, in one way fortunately, in another unfortunately, because people cannot get rid of their sins. And that is the reason entre autres for the success of the Oxford Movement, where you can hand over your sin to other people and they run away with it. But that is bad. The Protestant must be alone with his sin. He may confess it but he knows that doesn't give him absolution; even if he confesses ten thousand times, he can only familiarize himself with the fact that he should never lose sight of what he has done. That is good for him. He should arrive at a level where he can say, "Yes, I have done that thing, and I must curse myself for it." But I cannot be nice to a man who has given offence to me if I am not nice with myself. I must agree with my brother for my worst brother is myself. So I have to be patient, and I have to be very Christian inside. If I fulfil my pattern, then I can even accept my sinfulness and can say, "It is too bad, but it is so — l have to agree with it." And then I am fulfilled, then the gold begins to glow. You see, people who can agree with themselves are like gold. They taste very good. All the flies are after them.
Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 801-803).”
― Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939 C.G. Jung
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