• Christ and Church Life and Building Spirit and Bride

    基督與召會
    生命與建造
    那靈與新婦



    As a lover of Christ and a pursuer of truth, I write down my joys, memories and reflections.

    May God lead us all into the secret of His presence, and build us into the oneness of His body in love.
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Carl Jung: “I don’t need to believe, I know.”

In interview “Face to face with Carl Jung” he said: “The word “belief” is a difficult thing for me. I don’t believe. I must have a reason for a certain hypothesis. Either I know a thing, and then I know it – I don’t need to believe it.” And when he was asked does he believe in God, he answered: “Now? Difficult to answer… I know. I don’t need to believe, I know.”


Carl Gustav Jung (26 July 1875 – 6 June 1961) was a Swiss psychiatrist, an influential thinker and the founder of Analytical Psychology. Though not the first to analyze dreams, he is one of the best known researchers in the field of dream analysis and symbolization. While he was a fully involved and practicing clinician, much of his life’s work was spent exploring tangential areas, including Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts; all of which were extremely productive in regard to the symbols and processes of the human psyche, found in dreams and other entries to the unconscious.

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3 Responses

  1. […] Carl Jung: “I don’t need to believe, I know.” (lambfollower.wordpress.com) […]

  2. […] Carl Jung: “I don’t need to believe, I know.” (lambfollower.wordpress.com) […]

  3. Carl Jung’s Letter to “The Listener” dated July 26, 1960 in response to his comment “I don’t believe I know” on a BBC Broadcast.

    Sir – So many letters I have received have emphasized my statement about ‘knowing’ (of God) [in Face to Face, The Listener, October 29]. My opinion about knowledge of God is an unconventional way of thinking, and I quite understand if it should be suggested that I am no Christian. Yet I think of myself as a Christian since I am entirely based upon Christian concepts. I only try to escape their internal contradictions by introducing a more modest attitude, which takes into consideration the immense darkness of the human mind. The Christian idea proves its vitality by a continuous evolution, just like Buddhism. Our time certainly demands some new thought in this respect, as we cannot continue to think in an antique or medieval way, when we enter the sphere of religious experience.

    I did not say in the broadcast, “There is a God.” I said “I do not need to believe in God; I know.” Which does not mean: I do know a certain God (Zeus, Jahwe, Allah, the Trinitarian God, etc.) but rather: I do know that I am obviously confronted with a factor unknown in itself, which I call ‘God’ in consensu omnium [consent of everyone] “‘quod semper, quod ubique, quod ab omnibus creditur”). [“What has been believed always, everywhere, and by all”] I remember Him, I evoke Him, whenever I use His name overcome by anger or by fear, whenever I involuntarily say: “Oh God!”

    That happens when I meet somebody or something stronger than myself. It is an apt name given to all overpowering emotions in my own psychical system subduing my conscious will and usurping control over myself. This is the name by which I designate all things which cross my willful path violently and recklessly, all things which upset my subjective views, plans, and intentions and change the course of my life for better or worse. In accordance with tradition I call the power of fate in this positive as well as negative aspect, and inasmuch as its origin is beyond my control, ‘god’, a ‘personal god’, since my fate means very much myself, particularly when it approaches me in the form of conscience as a vox Dei, with which I can even converse and argue. (We do and, at the same time, we know that we do. One is subject as well as object.)

    Yet I should consider it an intellectual immorality to indulge in the belief that my view of a god is the universal, metaphysical Being of the confessions or ‘philosophies’. I do neither commit the impertinence of a hypostasis, nor of an arrogant qualification such as: ‘God can only be good.’ Only my experience can be good or evil, but I know that the superior will is based upon a foundation which transcends human imagination. Since I know of my collision with a superior will in my own psychical system, I know of God, and if I should venture the illegitimate hypostasis of my image, I would say, of a God beyond good and evil, just as much dwelling in myself as everywhere else: Deus est circulus cuius centrum est ubique, cuis circumferentia vero nusquam. [God is a circle whose center is everywhere, but whose circumference is nowhere.]

    Yours, etc.,

    Carl Gustav Jung

    Letter to The Listener, January 21, 1960

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