Today, I need to write a second post to celebrate Carl Jung’s sixty-fifth anniversary, and I just couldn’t let it pass!
Carl Jung viewed death as a meaningful transition, emphasising its psychological significance in the acceptance of mortality. He saw it not merely as an end but as a vital part of the individuation process and a profound mystery inviting reflection, highlighting its spiritual dimension.

Jung believed that humans inherently recognise their mortality, which profoundly shapes the unconscious mind. He suggested that our perspectives on death shape our fears, values, creativity, and sense of purpose. Denying or repressing death can lead to psychological difficulties, whereas accepting it fosters growth and wisdom. Jung viewed death not only as a physical event but also as symbolic. Drawing on myth and religion, he noted that many cultures regard death as a transition to another state. These archetypal images reflect the collective unconscious. He believed that, like birth, death can be a form of transformation—a return to the greater whole from which life originates.
In his later works, Jung emphasised the importance of mentally and spiritually preparing for death. He encouraged individuals to confront their mortality openly and reflectively, believing this approach could foster a deeper, more meaningful existence. Jung’s perspective on death was neither overly pessimistic nor escapist; instead, he regarded it as a profound mystery and a crucial part of human life, encouraging contemplation and acceptance.

Here is a letter Jug wrote to an unknown woman during his final days, in response to her question about how he expressed his thoughts on death. I am sharing this letter with you, sourced from a post by my friend Lewis Lafontaine, with many thanks.

Carl Jung on Life after Death

Letters of C. G. Jung: Volume 2, 1951-1961

Dear Frau N., 30 May 1960

My old age and the need for rest make me fight shy of too many visitors, so I have to confine myself as far as possible to written answers.
I can answer your question about life after death just as well by letter as by word of mouth.
Actually, this question exceeds the capacity of the human mind, which cannot assert anything beyond itself.
Furthermore, all scientific statements are merely probable.
So we can only ask: Is there a probability of life after death?
The point is that, like all our concepts, time and space are not axiomatic but are statistical truths.
This is proved by the fact that the psyche does not fit entirely into these categories.
It is capable of telepathic and precognitive perceptions.
To that extent, it exists in a continuum outside time and space.
We may therefore expect post-mortem phenomena to occur, which must be regarded as authentic.
Nothing can be ascertained about existence outside time.
The comparative rarity of such phenomena suggests at all events that the forms of existence inside and outside time are so sharply divided that crossing this boundary presents the greatest difficulties.
But this does not exclude the possibility that there is an existence outside time which runs parallel with existence inside time.
Yes, we ourselves may simultaneously exist in both worlds, and occasionally we do have intimations of a twofold existence.
But what is outside time is, according to our understanding, outside change.
It possesses relative eternity.
Perhaps you know my essay “The Soul and Death .”
For its scientific foundation, I would draw your attention to my “Synchronicity: An Acausal Connecting Principle,” in Jung and Pauli, The Interpretation of Nature and the Psyche. Psychology.
These are my essential thoughts, and I would not express them otherwise in a talk with you.

Yours sincerely,

C.G. Jung ~Carl Jung, Letters Vol. II, Page 561.

Via Carl Jung Depth Psychology