Lies

[P]seudologia phantastica [is] that form of hysteria which is characterized by a peculiar talent for believing one's own lies. For a short spell, such people usually meet with astounding success, and for that reason are socially dangerous. Nothing has such a convincing effect as a lie one invents and believes oneself, or an evil deed or intention whose righteousness one regards as self-evident. At any rate they carry far more conviction than the good man and the good deed, or even the wicked man and his purely wicked deed. Hitler's theatrical, obviously hysterical gestures struck all foreigners (with a few amazing exceptions) as purely ridiculous. [...] It is also difficult to understand how his ranting speeches, delivered in shrill, grating, womanish tones, could have made such an impression. But the German people would never have been taken in and carried away so completely if this figure had not been a reflected image of the collective German hysteria. It is not without serious misgivings that one ventures to pin the label of "psychopathic inferiority" on to a whole nation, and yet, heaven knows, it is the only explanation which could in any way account for the effect this scarecrow had on the masses. A sorry lack of education, conceit that bordered on madness, a very mediocre intelligence, combined with the hysteric's cunning and the power fantasies of an adolescent, were written all over this demagogue's face.

Carl Gustav Jung, "After the Catastrophe",  
Essays on Contemporary Events, 1936-1946, 

translated by R. F. C. Hull,
Routledge, London, 2002, pp. 70-71

Umbra

[T]he tide that rose in the unconscious after the first World War was reflected in individual dreams, in the form of collective mythological symbols which expressed primitivity, violence, cruelty: in short, all the powers of darkness. When such symbols occur in a large number of individuals and are not understood, they begin to draw these individuals together as if by magnetic force, and thus a mob is formed. Its leader will soon be found in the individual who has the least resistance, the least sense of responsibility and, because of his inferiority, the greatest will to power. He will let loose everything that is ready to burst forth, and the mob will follow with the irresistible force of an avalanche. [...] He was the most prodigious personification of all human inferiorities. He was an utterly incapable, unadapted, irresponsible, psychopathic personality, full of empty, infantile fantasies, but cursed with the keen intuition of a rat or a guttersnipe. He represented the shadow, the inferior part of everybody's personality, in an overwhelming degree, and this was another reason they fell for him. 

Carl Gustav Jung, "The Fight with the Shadow", 

first published in The Listener (London), XXXVI (1946), no. 930, 615-16.

The shadow

[T]he tide that rose in the unconscious after the first World War was reflected in individual dreams, in the form of collective mythological symbols which expressed primitivity, violence, cruelty: in short, all the powers of darkness. When such symbols occur in a large number of individuals and are not understood, they begin to draw these individuals together as if by magnetic force, and thus a mob is formed. Its leader will soon be found in the individual who has the least resistance, the least sense of responsibility and, because of his inferiority, the greatest will to power. He will let loose everything that is ready to burst forth, and the mob will follow with the irresistible force of an avalanche. 

[...]

The Germans wanted order, but they made the fatal mistake of choosing the principal victim of disorder and unchecked greed for their leader. [...] He was the most prodigious personification of all human inferiorities. He was an utterly incapable, unadapted, irresponsible, psychopathic personality, full of empty, infantile fantasies, but cursed with the keen intuition of a rat or a guttersnipe. He represented the shadow, the inferior part of everybody's personality, in an overwhelming degree, and this was another reason they fell for him. 

Carl Gustav Jung, "The Fight with the Shadow", 

first published in The Listener (London), XXXVI (1946), no. 930, 615-16.

Chimerical wish-fantasies

Rational argument can be conducted with some prospect of success only so long as the emotionality of a given situation does not exceed a certain critical degree. If the affective temperature rises above this level, the possibility of reason's having any effect ceases and its place is taken by slogans and chimerical wish-fantasies. That is to say, a sort of collective possession results which rapidly develops into a psychic epidemic. In this state all those elements whose existence is merely tolerated as asocial under the rule of reason come to the top. Such individuals are by no means rare curiosities to be met with only in prisons and lunatic asylums. For every manifest case of insanity there are, in my estimation, at least ten latent cases who seldom get to the point of breaking out openly but whose views and behaviour, for all their appearance of normality, are influenced by unconsciously morbid and perverse factors. (...) But even if their number should amount to less than ten times that of the manifest psychoses and of manifest criminality, the relatively small percentage of the population figures they represent is more than compensated for by the peculiar dangerousness of these people. Their mental state is that of a collectively excited group ruled by affective judgements and wish-fantasies. In a state of "collective possession" they are the adapted ones and consequently they feel quite at home in it. (...) Their chimerical ideas, upborne by fanatical resentment, appeal to the collective irrationality and find fruitful soil there, for they express all those motives and resentments which lurk in more normal people under the cloak of reason and insight. 

Carl Gustav Jung, The Undiscovered Self (translation of Gegenwart und Zukunft, 1957), 

Routledge, London, 2002, pp. 2-3

Pseudologia phantastica

A more accurate diagnosis of Hitler's condition would be pseudologia phantastica, that form of hysteria which is characterized by a peculiar talent for believing one's own lies. For a short spell, such people usually meet with astounding success, and for that reason are socially dangerous. Nothing has such a convincing effect as a lie one invents and believes oneself, or an evil deed or intention whose righteousness one regards as self-evident. At any rate they carry far more conviction than the good man and the good deed, or even the wicked man and his purely wicked deed. Hitler's theatrical, obviously hysterical gestures struck all foreigners (with a few amazing exceptions) as purely ridiculous. When I saw him with my own eyes, he suggested a psychic scarecrow (with a broomstick for an outstretched arm) rather than a human being. It is also difficult to understand how his ranting speeches, delivered in shrill, grating, womanish tones, could have made such an impression. But the German people would never have been taken in and carried away so completely if this figure had not been a reflected image of the collective German hysteria. It is not without serious misgivings that one ventures to pin the label of "psychopathic inferiority" on to a whole nation, and yet, heaven knows, it is the only explanation which could in any way account for the effect this scarecrow had on the masses. A sorry lack of education, conceit that bordered on madness, a very mediocre intelligence, combined with the hysteric's cunning and the power fantasies of an adolescent, were written all over this demagogue's face. 

Carl Gustav Jung, "After the Catastrophe", Essays on Contemporary Events, 1936-1946, 

translated by R. F. C. Hull, Routledge, London, 2002, pp. 70-71

Hegelianism

Wherever the spirit of God is extruded from our human calculations, an unconscious substitute takes its place. In Schopenhauer we find the unconscious Will as the new definition of God, in Carus the unconscious, and in Hegel identification and inflation, the practical equation of philosophical reason with Spirit, thus making possible that intellectual juggling with the object which achieved such horrid brilliance in his philosophy of the State. Hegel offered a solution of the problem raised by epistemological criticism in that he gave ideas a chance to prove their unknown power of autonomy. They induced that hybris of reason which led to Nietzsche's superman and hence to the catastrophe that bears the name of Germany. (...) A philosophy like Hegel's is a self-revelation of the psychic background and, philosophically, a presumption. Psychologically, it amounts to an invasion by the unconscious. The peculiar high-flown language Hegel uses bears out this view: it is reminiscent of the megalomanic language of schizophrenics, who use terrific spellbinding words to reduce the transcendent to subjective form, to give banalities the charm of novelty, or pass off commonplaces as searching wisdom. So bombastic a terminology is a symptom of weakness, ineptitude, and lack of substance. But that does not prevent the latest German philosophy from using the same crackpot power-words and pretending that it is not unintentional psychology. 

Carl Gustav Jung, "Theoretische Überlegungen zum Wesen des Psychischen," Von den Wurzeln des Buwusstseins, Rascher, Zurich, 1954

  

On the Nature of the Psyche, trans. R. F. C. Hull, Routledge, 2001, pp. 94-95.

Speculation on debasement: philosophies of "nothing but"

The last and lowest region of the Bardo [is] known as the Sidpa Bardo, where the dead man (...) begins to fall a prey to sexual fantasies and is attracted by the vision of mating couples (...) Freudian psychoanalysis, in all its essential aspects, never went beyond the experiences of the Sidpa Bardo; that is, it was unable to extricate itself from sexual fantasies and similar ‘incompatible’ tendencies which cause anxiety and other affective states (...) anyone who penetrates into the unconscious with purely biological assumptions will become stuck in the instinctual sphere and be unable to advance beyond it, for he will be pulled back again and again into physical existence. It is therefore not possible for Freudian theory to reach anything except an essentially negative valuation of the unconscious. It is a ‘nothing but’.

Carl Gustav Jung, Collected Works. Psychology and Religion: West and East, 2nd edition, 1966, pp. 515-516

“Materialism is the reduction of any higher form to its lower matter. Materialism tells us that organic life can be reduced to physicochemical processes, that humans are in essence only animals, that consciousness is only a neural network. Materialism tells us that the statue is only marble, that music is only a sound wave. But materialism will also tell us, in exactly the same way, that culture is only a particular form of the economy (“economic materialism”), that spirit is only a particular form of the basic sexual energy, as Freud has done (...) A downward movement through the levels explains nothing: the movement must go upward. But as soon as we say: “not only, but also,” we can immediately run through the hierarchy of levels from bottom to top: “not only marble, but also a form of beauty,” “not only a sound wave, but also harmony,” “not only nature, but also freedom,” “not only the processes of consciousness, but also the creative spirit,” and, finally, “not only relative but also absolute.” Here is the ascent that Marxism cannot accept, for it leads to the Absolute Spirit, it ascends to the absolute summit, to the sublime God himself. The opposite path leaves us only with speculation on debasement: always to say “only”, always to reduce every form to lower matter.

B. P. Vysheslavtsev, The Eternal in Russian Philosophy, trans. Penelope V. Burt, Wm. B. Eerdmans, 2002, pp. 67-68