My point of view concerning projections, then, is that they are un-avoidable. You are simply confronted with them; they are there and nobody is without them. For at any time a new projection may creep into your system-you don't know from where, but you suddenly dis-cover that it looks almost as if you had a projection. You are not even sure at first; you think you are all right and it is really the other fellow, until somebody calls your attention to it, tells you that you are talking a bit too much of that fellow-and what is your relation to him anyhow? Then it appears that there is a sort of fascination. He may be a partic-ularly bad character, and that is in a way fascinating and makes you talk of him day and night; you are fascinated just by that which you revile in him. Now, from that you can conclude as to your own condition: your attention is particularly attracted; that evil fascinates you. Because you have it, it is your own evil. You may not know how much is your own but you can grant that there is quite a lot; and inasmuch as you have it, you add to it, because as Christ says, "Unto everyone which hath shall be given," so that he has it in abundance.
— C.G. Jung
Projection announces itself through fascination — not through calm recognition, but through an inability to stop talking about someone. The compulsive return, the moral indignation that keeps refreshing itself, the sheer quantity of airtime a particular person receives in your inner monologue: these are not signs of discernment but of possession. You are held by what you revile, and the holding is the data.
Jung's move here is to locate the evil not as something foreign that has contaminated your attention but as something native that has found an address outside you — temporarily, until the address is revoked. The fascination is proportional because it is recognition, even when recognition cannot yet speak its own name. This is why the projection does not dissolve simply by being named. The evil does not become abstract once you have noticed the mechanism; it remains yours, concrete, requiring acknowledgment of a specific magnitude you cannot easily estimate.
The Gospel citation sharpens the edge: what you carry grows. The passage is not offering a path to divestiture. It is noting that the soul's contents compound in whatever direction they are held — consciously or not. The man who endlessly denounces his neighbor's greed is not being warned to stop projecting and become virtuous. He is being shown that the greed itself is the living portion of him that demands to be known.
C.G. Jung·Nietzsche's Zarathustra: Notes of the Seminar Given in 1934-1939·1988