What we lack is intensity of life.

The term "self" seems a suitable one for the unconscious substrate whose actual exponent in consciousness is the ego. The ego stands to the self as the moved to the mover, or as object to subject, because the determining factors that radiate outward from the self surround the ego on all sides and are therefore supraordinate to it. The self, like the unconscious, as an a priori existent out of which the ego evolves. It is, so to speak, an unconscious prefiguration of the ego. It is not I who create myself; rather, I happen to myself.

Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche.

Nothing is possible without love.

But the meaning of life is not . . . explained by one's business life, nor is the deep desire of the human heart answered by a bank account.

Our western mind lacking all culture in this respect, has never yet devised a concept, not even a name for "the union of opposites through the middle path", that most fundamental item of inward experience which could respectably be set against the Chinese concept of Tao.

The divine process of change manifests itself to our human understanding . . . as punishment, torment, death, and transfiguration.