I took on the Nature of a Serpent ~Carl Jung

The devil is the sum of the darkness of human nature. He who lives in the light strives toward being the image
of God; he who lives in the dark strives toward being the image of the devil. Because I wanted to live in the light, the sun went out   or me when I touched the depths. It was dark and serpent-like. I united myself with it and did not overpower it. I took my part of the humiliation and subjugation upon myself, in that I took
on the nature of the serpent.

If I had / not become like the serpent, the devil, the quintessence of everything serpent-like, would have held this bit of power over me. This would have given the devil a grip and he would have forced me to make a pact with him just as he also cunningly deceived Faust.  But I forestalled him by uniting myself with the serpent, just as a man unites with a woman So I took away from the devil the possibility of influence, which only ever passes through one's own serpent-hood,  which one commonly assigns to the devil instead of oneself Mephistopheles is Satan, taken with my serpent-hood. Satan himself is the quintessence of evil, naked and therefore without seduction, not even clever, but pure negation without convincing force. Thus I resisted his destructive influence and grasped him and fettered him firmly. His descendants served me and I sacrificed them with the sword.

Thus I built a firm structure. Through this I myself gained stability and duration and could withstand the fluctuations of the personal. Therefore the immortal in me is saved. Through drawing the darkness from my beyond over into the day, I emptied my beyond. Therefore the demands of the dead disappeared, as they were satisfied.

1 I am no longer threatened by the dead, since I accepted their demands though accepting the serpent. But through this I have also taken over something of the dead into my day. Yet it was necessary, since death is the most enduring of all things, that which can never be canceled out. Death gives me durability and solidity. So long as I wanted to satisfy only my own demands, I was personal and therefore living in the sense of the world. But when I recognized the demands of the dead in me and satisfied them, I gave up my earlier personal striving and the world had to take me for a dead man. For a great cold comes over whoever in the excess of his personal striving has recognized the demands of the dead and seeks to satisfy them.

While he feels as if a mysterious poison has paralyzed the living quality of his personal relations, the voices of the dead remain silent in his beyond; the threat, the fear, and the restlessness cease. For everything that previously lurked hungrily in him no longer lives with him in his day. His life is beautiful and rich, since he is himself But whoever always wants only the fortune of others is ugly, since he 1 cripples himself A murderer is one who wants to force others to blessedness, since he kills his own growth. A fool is one who exterminates his love for the sake of love. Such a one is personal to the other. His beyond is gray and impersonal. He forces himself upon others; therefore he is cursed into forcing himself upon himself in a cold nothingness. He who has recognized the demands of the dead has banished his ugliness to the beyond. He no longer greedily forces himself upon others, but lives alone in beauty and speaks with the dead. But there comes the day when the demands of the dead also are satisfied. If one then still perseveres in solitude, beauty fades into the beyond and the wasteland comes over onto this side. A black stage comes after the white, and Heaven and Hell are forever there.~Carl Jung, Red Book,

My Tower Grew ~Carl Jung

I set foot on new land. Nothing brought up should flow back. No one shall tear down what I have built. My tower is of iron and has no seams. The devil is forged into the foundations. The Cabiri built it and the master
builders were sacrificed with the sword on the battlements of the tower. Just as a tower surmounts the summit of a mountain on which it stands, so I stand above my brain, from which I grew.  I have become hard and cannot be undone again. No more do I flow back. I am the master of my own self I admire my mastery.
I am strong and beautiful and rich. The vast lands and the blue sky have laid themselves before me and bowed to my mastery. I wait upon no one and no one waits upon me. I serve myself and I myself serve. Therefore I have what I need.

My tower grew for several thousand years, imperishable. It does not sink back. But it can be built over and will be built over. Few grasp my tower, since it stands on a high mountain. But many will see it and not grasp it. Therefore my tower will remain unused. No one scales its smooth walls. No one lands on its pointed roof
Only he who finds the entrance hidden in the mountain and rises up through the labyrinths of the innards can reach the tower, and  the happiness of he who surveys things from there and he who lives from himself This has been attained and created. It has not arisen from a patchwork of human thoughts, but has been forged

from the glowing heat of the innards; the Cabiri themselves carried the matter to the mountain and consecrated the building with their own blood as the sole keepers of the mystery of its genesis. I built it out of the lower and upper beyond and not from the surface of the world. Therefore it is new and strange and towers over the plains inhabited by humans. This is the solid and the beginning. ~Carl Jung, Red Book, Pages 321-322.

Your Hut is a Temple Carl Jung, The Red Book, Pages 315-317

Jupiter and Mercury in the house of Philemon and Baucis, Adam Elsheimer, c1608, Dresden.


But what mystery are you intimating to me with your name, Oh DAIHMON Truly you are the lover who once took in the Gods as they wandered the earth when everyone else refused them lodging. You are the one who unsuspectingly gave hospitality to the Gods; they thanked you by transforming your house into a golden temple, while the flood swallowed everyone else. You remained alive when chaos erupted. You it was who served in the sanctuary when the peoples called out in vain to the Gods. Truly it is the lover who survives. Why did we not see that? And just when did the Gods manifest? Precisely when BACCHUS wished to serve the esteemed guests her only goose, that blessed stupidity the animal fled to the Gods who then revealed themselves to their poor hosts, who had given their last. Thus I saw that the lover survives, and that he is the one who unwittingly grants hospitality to the Gods.

Truly, Oh DAIHMON, I did not see that your hut is a temple, and that you, DAIHMON, and BACCHUS, serve in the sanctuary This magical power allows itself to be neither taught nor learned. Either one has it or does not have it. Now I know your final mystery: you are a lover. You have succeeded in uniting what has been sundered, that is, binding together the Above and Below. Have we not known this for a long time? Yes, we knew it, no, we did not know it. It has always been this way, and yet it has never been thus. Why did I have to wander such long roads before I came& to DAIHMON, if he was going to teach me what has been common knowledge for ages? Alas, we have known everything since time immemorial and yet we will never know it until it is has been accomplished. Who exhausts the mystery of love?

Under which mask) oh DAIHMON, are you hiding? You did not strike me as a lover. But my eyes were opened, and I saw that you are a lover of your soul, who anxiously and jealously guards its treasure. There are those who love men, and those who love the souls of men, and those who love their own soul. Such a one is DAIHMON, the host of the Gods. You lie in the sun) oh DAIHMON, like a serpent that coils around itself. Your wisdom is the wisdom of serpents, cold, with a grain of poison, yet healing in small doses. Your magic paralyzes and therefore makes strong people, who tear themselves away from themselves. But do they love you, are they thankful, lover of your own soul? Or do they curse you for your magical serpent poison? They keep their distance, shaking their heads and whispering together.

Are you still a man, DAIHMON, or / is one not a man until one is a lover of one's own soul? You are hospitable, DAIHMON, you took the dirty wanderers unsuspectingly into your hut. Your house then became a golden temple, and did I really leave your table unsatisfied? What did you give me? Did you invite me for a meal? You shimmered multicolored and inextricable; nowhere did you give yourself to me as prey. You escaped my grasp. I found you nowhere. Are you still a man? Your kind is far more serpent-like.

I sought to grab hold of you and tear it out of you, since the Christians have learned to devour their God. And how long will it take for what happens to the God also to happen to man? I look into the vast land and hear nothing but wailing and see nothing but men consuming each other.

Oh DAIHMON, you are no Christian. You did not let yourself be engorged and did not engorge me. Because of this you have neither lecture halls nor columned halls teeming with students who stand around and speak of the master and soak up his words like the elixir of life. You are no Christian and no pagan, but a hospitable inhospitable one, a host of the Gods, a survivor, an eternal one, the father of all eternal wisdom. But did I really leave you unsatisfied? No, I left you because I was really satisfied. Yet what did I eat? Your words gave me nothing. Your words left me to myself and my doubt. And so I ate myself. And because of this, Oh DAIHMON, you are no Christian, since you nourish yourself from yourself and force men to do the same. This displeases them most, since nothing disgusts the human animal more than itself. Because of this they would rather eat all crawling, hopping, swimming and flying creatures, yes, even their own species, before they nibble at themselves. But this nourishment is effective and one is soon satiated from it. Because of this, Oh DAIHMON, we rise satiated from your table.

Your way, Oh DAIHMON, is instructive. You leave me in a salutary darkness, where there is nothing for me to either see or look for. You are no light that shines in the darkness, no savior who establishes an eternal truth and thus extinguishes the nocturnal light of human understanding. You leave room for the stupidity and jokes of others. You do not want, Oh blessed one, anything from the other, but instead you tend the flowers in your own garden. He who needs you asks you, and, Oh clever DAIHMON, I suppose that you also ask those from whom you need something and that you pay for what you receive. Christ has made men desirous, for ever since they expect gifts from their saviors without any service in return. Giving is as childish as power. He who gives presumes himself powerful. The virtue of giving is the sky-blue mantle of the tyrant. You are wise, Oh DAIHMON, you do not give. You want your garden to bloom, and for everything to grow from with~n itself.

I praise, Oh DAIHMON, your lack of acting like a savior; you are no shepherd who runs after stray sheep, since you believe in the dignity of man, who is not necessarily a sheep. But if he happens to be a sheep, you would leave him the rights and dignity of sheep, since why should sheep be made into men? There are still more than enough men.

You know, Oh DAIHMON, the wisdom of things to come; therefore you are old, oh so very ancient, and just as you tower above me in years, so you tower above the present in futurity, and the length of your past is immeasurable. You are legendary and unreachable. You were and will be, returning periodically: Your wisdom is invisible, your truth is unknowable, entirely untrue in any given age, and yet true in all eternity; but you pour out living water, from which the flowers of your garden bloom, a starry water, a dew of the night. What do you need, Oh DAIHMON? You need men for the sake of small things, since everything greater and the greatest thing is in you. Christ spoiled men, since he taught them that they can be saved only by one, namely Him, the Soil of God, and ever since men have been demanding the greater things from others, especially their salvation; and if a sheep gets lost / somewhere,it accuses the shepherd. Oh DAIHMON, you are a man, and you prove that men are not sheep, since you look after the greatest in yourself, and hence fructifying water flows into your garden from inexhaustible jugs.

Are you lonely oh DAIHMON, I see no entourage and no companions around you; BACCHUS: is only your other half. You live with flowers, trees, and birds, but not with men. Should you not live with men? Are you still a man? Do you want nothing from men? Do you not see how they stand together and concoct rumors and childish fairy tales about you? Do you not want to go to them and say that you are a man and a mortal as they are, and that you want to love them? Oh DAIHMON, you laugh? I understand you. Just now I ran into your garden and wanted to tear out of you what I had to understand from within myself.

Oh DAIHMON, I understand: immediately I made you into a savior who lets him self be consumed and bound with gifts. That's what men are like, you think; they are all still Christians. But they want even more: they want you as you are, otherwise you would not be DAIHMON to them and they would be inconsolable, if they could find no bearer for their legends. Hence they would also laugh, if you approached them and said you were as mortal as they are and want to love them. If you did that, you would not be DAIHMON. They want you, DIAHMON, but not another mortal who suffers from the same ills as they do.

I understand you, Oh DAIHMON, you are a true / lover, since you love your soul for the sake of men, because they need a king who lives from himself and owes no one gratitude for his life. They want to have you thus. You fulfill the wish of the people and you vanish. You are a vessel of fables. You would besmirch yourself if you went to men as a man, since they would all laugh and call you a liar and a swindler, since DAIHMON is not a man.

I saw, Oh DAIHMON, that crease in your face: you were young once and wanted to be a man among men. But the Christian animals did not love your pagan humanity, since they felt in you what they needed. They always sought the branded one, and when they caught him somewhere in freedom, they locked him in a golden cage and took from him the force of his masculinity, so that he was paralyzed and sat in silence. Then they praise him and devise fables about him. I know, they call this veneration. And if they do not find the true one, they at least have a Pope,whose occupation it is to represent the divine comedy. But the true one always disowns himsel£ since he knows nothing higher than to be a man.

Are you laughing, Oh DAIHMON I understand you: it irked you to be a man like others. And because you truly loved being human, you voluntarily locked it away so that you could be for men at least what they wanted to have from you. Therefore I see you Oh DAIHMON, not with men, but wholly with flowers, the trees and the birds and all waters flowing and still that do not besmirch your humanity: For you are not DAIHMON to the flowers, trees, and birds, but a man. Yet what solitude, what inhumanity!



why are you laughingJ Oh DAIHMON I cannot fathom you. But do I not see the blue air of your gardener What happy shades surround your Does the sun hatch blue midday specters around your Are you laughing, 

Oh DAIHMON? Alas, I understand you: humanity has completely faded for you, but its shadow has arisen
for you. How much greater and happier the shadow of humanity is than it is itself! The blue midday shadows of the dead! Alas, there is your humanity, Oh DAIHMON, you are a teacher and friend of the dead. They stand sighing in the shade of your house, they live under the branches of your trees. They drink the dew of your tears, they warm themselves at the goodness of your heart, they hunger after the words of your wisdom, which sounds full to them, full of the sounds of life. I saw you, Oh DAIHMON, at the noonday hour
when the sun stood highest; you stood spealcing with a blue shade, blood stuck to its forehead and solemn torment darkened it. I can guess, Oh DAIHMON, who your midday guest was. How blind I was, fool that I am! That is you, Oh DAIHMON! But who am I! I go my way, shaking my head, and people's looks follow me and I remain silent. Oh despairing silence!


oh master of the garden! I see your dark tree from afar in the shimmering sun. My street leads to the valleys where men live. I am a wandering beggar. And I remain silent.

Killing off would-be prophets is a gain for the people. If they want murder, then may they kill their false prophets. If the mouth of the Gods remains silent, then each can listen to his own speech. He who loves the people remains silent. If only false teachers teach, the people will kill the false teachers, and will fall into the truth even on the way of their sins. Only after the darkest night will it be day: So cover the lights and remain silent so that the night will become dark and noiseless. The sun rises without our help. Only he who knows the darkest error knows what light is. Carl Jung, The Red Book, Pages 315-317

Magic is a Way of Living .~Carl Jung, The Red Book, Pages 314-315

The Magic Circle by John Waterhouse

It is an error to believe that there are magical practices;that one can learn. One cannot understand magic. One can only understand what accords with reason. Magic accords with unreason, which one cannot understand. The world accords not only with reason but also with unreason. But just as one employs reason to make sense of the world, in that what is reasonable about it approaches reason, a lack of understanding also accords with unreason.

This meeting is magical and eludes comprehension. Magical understanding is what one calls noncomprehension. Everything that works magically is incomprehensible, and the incomprehensible often works magically. One calls incomprehensible workings magical. The magical always surrounds me, always involves me.lt opens spaces that have no doors and leads out into the open where there is no exit. The magical is good and evil and neither good nor evil. Magic is dangerous since what accords with unreason confuses, allures and provokes; and I am always its first victim.Where reason abides, one needs no magic. Hence our time no longer needs magic. Only those without reason needed it to replace their lack of reason. But it is thoroughly unreasonable to bring together what suits reason with magic since they have nothing to do with one another. Both become spoiled through being brought together. Therefore all those lacking reason quite ;rightly fall into superfluity and disregard. A rational man of this time will therefore never use magic.

But it is another thing for whoever has opened the chaos in himself We need magic to be able to receive or invoke the messenger and the communication of the incomprehensible.;We recognized that the world comprises reason and unreason; and we also understood that our way needs not only reason but also unreason. This distinction is arbitrary and depends upon the level of comprehension. But one can be certain that the greater part of the world eludes our understanding. We must value the incomprehensible and unreasonable equally, although they are not necessarily equal in themselves; a part of the incomprehensible, however, is only presently incomprehensible and;might already concur with reason tomorrow. But as long as one does not understand it, it remains unreasonable. Insofar as the incomprehensible accords with reason, one may try to think;it with success; but insofar as it is unreasonable, / one needs magical practices to open it up.

The practice of magic consists in malting what is not understood understandable in an incomprehensible manner. The magical way is not arbitrary, since that would be understandable, but it arises from incomprehensible grounds. Besides, to speak of grounds is incorrect, since grounds concur with reason. Nor can one speak of the groundless, since hardly anything further can be said about this. The magical way arises by itself If one opens up chaos, magic also arises.

One can teach the way that leads to chaos, but one cannot teach magic. One can only remain silent about this, which seems to be the best apprenticeship. This view is confusing, but this is what magic is like. Where reason establishes order and clarity,magic causes disarray and a lack of clarity.


1 One indeed needs reason for the magical translation of the not-understood into the understandable, since only by means of reason can the understandable be created. No one can say how to use reason, but it does arise if one tries to express only what an opening of chaos means. Magic is a way of living. If one has done one's best to steer the chariot, and one then notices that a greater other is actually steering it, then magical operation takes place. One cannot say what the effect of magic will be, since no one can know it in advance because the magical is the lawless, which occurs without rules and by chance, so to speak But the condition is that one totally accepts it and does not reject it, in order to transfer everything to the growth of the tree. Stupidity too is part of this, which everyone has a great deal of, and also tastelessness, which is possibly the greatest nuisance. Thus a certain solitude and isolation are inescapable conditions of life for the well-being of oneself and of the other, otherwise one cannot / sufficiently be oneself A certain slowness of life, which is like a standstill, will be unavoidable. The uncertainty of such a life will most probably be its greatest burden, but still I must unite the two conflicting powers of my soul and keep them together in a true marriage until the end of my life, since the magician is called DAIHMON and his wife BACCHUS. I hold together what Christ has kept apart in himself and through his example in others, since the more the one half of my being strives toward the good, the more the other half journeys to Hell.

When the month of the Twins had ended, the men said to their shadows: "You are I," since they had previously had their spirit around them as a second person. Thus the two became one,and through this collision the formidable broke out, precisely that spring of consciousness that one calls culture and which lasted until the time of Christ. But the fish indicated the moment when what was united split, according to the eternal law of contrasts, into an underworld and upperworld. If the power of growth begins to cease, then the united falls into its opposites. Christ sent what is beneath to Hell, since it strives toward the good. That had to be. But the separated cannot remain separated forever. It will be united again and the month of the fish will soon be over. We suspect and understand that growth needs both, and hence we keep good and evil close together. Because we know that too far into the good means the same as too far into evil, we keep them both together.

But we thus lose direction and things no longer flow from the mountain to the valley, but grow quietly from the valley to the mountain. That which we can no longer prevent or hide is our fruit. The flowing stream becomes a lake and an ocean  that has no outlet, unless its water rises to the sky as steam and falls from the clouds as rain. While the sea is a death, it is also the place of rising. Such is DAIHMON, who tends his garden. Our hands have been tied, and each must sit quietly in his place. He rises invisibly and falls as rain on distant lands. The water on the ground is no cloud, which should rain. Only pregnant women can give birth,not those who have yet to conceive.~Carl Jung, The Red Book, Pages 314-315

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Community gives us warmth, singleness gives us light. ~Carl Jung

Carl Jung on Striking a Balance between "Community" and "Singleness"

"Man is weak, and community is therefore indispensable. If your community is not under the sign of the mother, it is under the sign of the Phallos. Absence of community is suffering and sickness. Community in everything is dismemberment and dissolution.

"Differentiation leads to singleness. Singleness is opposed to community. But because of man's weakness with regard to the Gods and daimons and their invincible law, community is necessary, not for man's solace, but because of the Gods. The Gods drive you to community. Insofar as the Gods impose community upon you, it is necessary; more is bad.

"In the community every man shall submit to others, so that the community be maintained, for you need it.

"In singleness every man shall place himself above the other, so that every man may come to himself and avoid slavery.''

Abstention shall hold good in community, extravagance in singleness.
Community is depth, singleness is height.
Right measure in community purifies and preserves.
Right measure in singleness purifies and increases.
Community gives us warmth, singleness gives us light." ~Red Book, Pages 352-353.

The Way of the Cross ~Carl Jung

1 saw the black serpent, as it wound itself upward around the wood of the cross. It crept into the body of the
crucified and emerged again transformed from his mouth. It had become white. It wound itself around the head of the dead one like a diadem, and a light gleamed above his head, and the sun rose shining in the east. I stood and watched and was confused and a great weight burdened my soul. But the white bird that sat on my shoulder spoke to me: "Let it rain, let the wind blow, let the waters flow and the fire burn. Let each thing have its development, let becoming have its day."
[2] 2. Truly; the way leads through the crucified, that means through him to whom it was no small thing to live his own life, and who was therefore raised to magnificence. He did not simply teach what was knowable and worth knowing, he lived it. It is unclear how great one's humility must be to take it upon oneself to live one's own life. The disgust of whoever wants to enter into his own life can hardly be measured. Aversion will sicken him. He makes himself vomit. His bowels pain him and his brain sinks into lassitude. He would rather devise any trick to help him escape, since nothing matches the torment of one's own way. It seems impossibly difficult, so difficult that nearly anything seems preferable to this torment. Not a few choose even to love people for fear of themselves. I believe, too, that some commit a crime to pick a quarrel with themselves. Therefore I cling to everything that obstructs my way to myself

He who goes to himsel£ climbs down. Pathetic and ridiculous forms appeared to the greatest prophet who came before this time, and these were the forms of his own essence. He did not accept them, but exorcised them before others. Ultimately; however, he was forced to celebrate a Last Supper with his own poverty and to accept these forms of his own essence out of  compassion, which is precisely that acceptance of the lowest in us. But this enraged the mighty lion, who chased down the lost and restored it to the darkness of the depths. And like all those with power, the one with the great name wanted to erupt from the womb of the mountain like the sun. But what happened to him? His way led him before the crucified and he began to rage. He raged against the man of mockery and pain because the power of his own essence forced him to follow precisely this way as Christ had done before us. Yet he loudly proclaimed his power and greatness. No one speaks louder of his power and greatness than he from whom the earth disappears under his feet. Ultimately the lowest in him got to him, his incapacity; and this crucified his spirit, so that, as he himself had predicted, his soul died before his body.


4. No one rises above himself who has not· turned his most dangerous weapon against himself One who wants to rise above himself shall climb down and hoist himself onto himself and lug himself to the place of sacrifice. But what must happen to a man until he realizes that outer visible success, that he can grasp with his hands, / leads him astray. What suffering must be brought upon humanity; until man gives up satisfying his longing for power over his fellow man and forever wanting others to be the same. How much blood must go on flowing until man opens his eyes and sees the way to his own path and himself as the enemy; and becomes aware of his real success. You ought to be able to live with yourself but not at your neighbor'S expense. The herd animal is not his brother's parasite and pest. Man, you have even forgotten that you too are an animal. You actually still seem to believe that life is better elsewhere. Woe unto you if your neighbor also thinks so. But you may be sure that he does. Someone must begin to stop being childish.

5. Your craving satisfies itself in you. You can offer no more precious a sacrificial meal to your God than yourself  May your greed consume you, for this wearies and calms it, and you will sleep well and consider the sun of each day as a gift. If you devour other things and other people, your greed remains eternally
dissatisfied, for it craves more, the most costly-it craves you. And thus you compel your desire to take your own way. You may ask others provided that you need help and advice. But you should make demands on no one, neither desiring nor expecting anything from anyone except from yourself For your craving satisfies itself only within you. You are afraid of burning in your own fire. May nothing prevent you from doing so, neither anyone else's sympathy nor your more dangerous sympathy with yourself Since you should live and die with yourself

6. When the flame of your greed consumes you, and nothing remains of you but ash, so nothing of you was steadfast. Yet the flame in which you consumed yourself has illuminated many. But if you flee from your fire full of fear, you scorch your fellow men, and the burning torment of your greed cannot die out, so long as
you do not desire yourself.

7- The mouth utters the word, the sign, and the symbol. If the word is a sign, it means nothing. But if the word is a symbol, it means everything. When the way enters death and we are surrounded by rot and horror, the way rises in the darkness and leaves the mouth as the saving symbol, the word. It leads the sun on high, for in the symbol there is the release of the bound human force struggling with darkness. Our freedom does not lie outside us, but within us. One can be bound outside, and yet one will still feel free since one has burst inner bonds. One can certainly gain outer freedom through powerful actions, but one creates inner freedom only through the symbol.

8. The symbol is the word that goes out of the mouth, that one does not simply speak, but that rises out of the depths of the self as a word of power and great need and places itself unexpectedly on the tongue. It is an astonishing and perhaps seemingly irrational word, but one recognizes it as a symbol since it is alien to the conscious mind. If one accepts the symbol, it is as if a door opens leading into a new room whose existence one previously did not know. But if one does not accept the symbol, it is as if one carelessly went past this door; and since this was the only door leading to the inner chambers, one must pass outside into the streets again, exposed to everything external. But the soul suffers great need, since outer freedom is of no use to it. Salvation is a long road that leads through many gates. These gates are symbols. Each new gate is at first invisible; indeed, it seems at first that it must be created, for it exists only if one has dug up the spring's root, the symbol. To find the mandrake, one needs the black dog, since good and bad must always be united first if the symbol is to be created. The symbol can be neither thought up nor found: it becomes. Its becoming is like the becoming of human life in the womb. Pregnancy comes about through voluntary copulation. It goes on through willing attention. But if the depths have conceived, then the symbol grows out of itself and is born from the mind, as befits a God. But in the same way a mother would like to throw herself on the child like a monster and devour it again. In the morning, when the new sun rises, the word steps out of my mouth, but is murdered lovelessly; since I did not know that it was the savior. The newborn child grows quickly; if I accept
it. And immediately it becomes my charioteer. The word is the guide, the middle way which easily oscillates like the needle on the scales. The word is the God that rises out of the waters each morning and proclaims the guiding law to the people. Outer laws and outer wisdom are eternally insufficient, since there is only one law and one wisdom, namely my daily law, my daily wisdom. The God renews himself each night. The God appears in multiple guises; for when he emerges, he has assumed some of the character of the night and the nightly waters in which he slumbered, and in which he struggled for renewal in the last hour of the night. Consequently his appearance is twofold and ambiguous; indeed, it even tears at the heart and the mind. On emerging, the God calls me toward the right and the left, his voice calling out to me from both sides. Yet the
God wants neither the one nor the other. He wants the middle way: But the middle is the beginning of the long road. Man, however, can never see this beginning; he always sees only one and not the other, or the other and not the one, but never that which the one as well as the other encloses in itself The point of origin is where the mind and the will stand still; it is a state of suspension that evokes my outrage, my defiance and eventually my greatest fear. For I can see nothing anymore and can no longer want anything. Or at least that is how it seems to me. The way is a highly peculiar standstill of everything that was previously movement, it is a blind waiting, a doubtful listening and groping. One is convinced that one will burst. But the resolution is born from precisely this tension, and it almost always appears where one did not expect it. But what is that resolution? It is always something ancient and precisely because of this something new, for when something long since passed away comes back again in a changed world, it is new. To give birth to the ancient in a ~new time is creation. This is the creation of the new, and that redeems me. Salvation is the resolution of the task. The task is to give birth to the old in a new time. The soul of humanity is like the great wheel of the zodiac that rolls along the way: Everything that comes up in a constant movement from below to the heights was already there. There is no part of the wheel that does not come around again. Hence everything that has been streams upward there, and what has been will be again. For these are all things which are the inborn properties of human nature. It belongs to the essence of forward movement that what was returns. Only the ignorant can marvel at this. Yet the meaning does not lie in the eternal recurrence of the same, but in the manner of its recurring creation at any given time. The meaning lies in the manner and the direction of the recurring creation. But how do I create my charioteer? Or do I want to be my own charioteer? I can guide myself only with will and intention. But will and intention are simply part of myself Consequently they are insufficient to express my wholeness. Intention is what I can foresee, and willing is to want a foreseen goal. But where do I find the goal? I take it from what is presently known to me. Thus I set the present in place of the future. In this / manner, though I cannot reach the future, I artificially produce a constant present. Everything that would like to break into this present strikes me as a disturbance, and I seek to drive it away so that my intention survives. Thus I close off the progress of life. But how can I be my own charioteer without will and intention? Therefore a wise man does not want to be a charioteer, for he knows that will and intention certainly attain goals but disturb the becoming of the future.

Futurity grows out of me; I do not create it, and yet I do, though not deliberately and willfully; but rather against will and intention. If I want to create the future, then I work against my future. And if I do not want to create it, once again I do not take sufficient part in the creation of the future, and everything happens then according to unavoidable laws to which I fall victim. The ancients devised magic to compel fate. They needed it to determine outer fate. We need it to determine inner fate and to find the way that we are unable to conceive. For a long time I considered what type of magic this would have to be. And in the end I found nothing. Whoever cannot find it within himself should become an apprentice, and so I took myself off to a far country where a great magician lived, of whose reputation I had heard. ~Carl Jung,The Red Book,         Pages 309 -312.

Power of the way ~Carl Jung

Laozi, depicted as a Taoist god.

Great is the power of the way. In it Heaven and Hell grow together, and in it the power of the Below and the power of the Above unite. The nature of the way is magical, as are supplication and invocation; malediction and deed are magical if they occur on the great way. Magic is the working of men on men, but your magic action does not affect your neighbor; it affects you first, and only if you withstand it does an invisible effect pass from you to your neighbor. There is more of it in the air than I ever thought.
However, it cannot be grasped. Listen:



The Above is powerful,
The Below is poweiful,
Twofold power is in the One.
North, come hither,
West, snuggle up,
East,flow upward,
South, spill over.
The winds in~between bind the
cross. The poles are united by the
intermediate poles in~between.
Steps lead from above to below.
Boiling water bubbles in
cauldrons. Red~hot ash envelops
the round floor. 
Night sinks blue and deep from
above, earth rises black from
below. 
A solitary is cooking up healing potions.
He makes ojfering to the four winds.
He greets the stars and touches the earth.
He holds something luminous in his hand.
Flowers sprout around him and the bliss of a new spring kisses all his limbs.
Birds fly around and the shy animals of the forest gaze at him.
He is far from men and yet the threads of their fate pass through his hands.
May your intercession be meant for him, so that his medicine grows ripe
and strong and brings healing to the deepest wounds.
For your sake he is solitary and waits alone between Heaven and earth,for
the earth to rise up to him and for Heaven to come down to him.
All peoples are still far off and stand behind the wall of darkness.
But I hear his words, which reach me from afar.
He has chosen a poor scribe, someone hard ofhearing, who also stutters
when he writes.
I do not recognize him, the solitary. What is he saying? He says: ({I suffer
fear and distress for the sake of man."
I dug up old runes and magical sayings for words never reach men. Words
have become shadows.
Therefore I took old magical apparatuses and prepared hot potions and mixed
in secrets and ancient powers, things that even the cleverest would not guess at.
I stewed the roots of all human thoughts and deeds.
I watched over the cauldron through many starry nights. The brew fer~
ments forever. I need your intercession, your kneeling, your desperation and your
patience. I need your ultimate and highest longing, your purest willing, your
most humble subjugation.
Solitary, who are you waitingfor? Whose help do you require? There is none
who can rush to your aid, since all look to you and wait for your healing art.
We are all utterly incapable and need help more than you. Grant us help
so that we can help you in return.
The solitary speaks: ({Will no one stand by me in this need? should I leave
my work to help you so that you can help me again? But how should I help
you, if my brew has not grown ripe and strong? It was supposed to help you.
What do you hope from me?
Come to us! Why are you standing there cooking up marvels? What can
your healing and magical potion do for us? Do you believe in healing potions?
Look at life, behold how much it needs you! 
The solitary speaks: {{Fools, can you not keep watch with me for an
hour,246 until the difficult and long~lasting achieves completion and the juice
has ripened?
Just a little longer and fermentation will be complete. Why can't you
wait? Why should your impatience destroy the highest opus?
What highest opus? We are not alive; cold and numbness have seized
us. Your opus, solitary one, will not be finished for aeons, even if it advances
day after day.
The work of salvation is endless. Why do you want to wait for the end of
this work? Even if your waiting turned you into stone for endless ages, you

could not endure till the end. And if your salvation came to its end, you would

have to be saved from your salvation again.

The solitary speaks: ({What smooth~tongued lamentation reaches my ears!

What whining! What foolish doubters you are! Unruly children! Persevere,

it will be accomplished after this night!"

We will not wait a single night longer; we have persevered long enough.

Are you a God, that a thousand nights are as one night to you? For us, this

one night would be like a thousand nights. Abandon the work ofsalvation, and

we will be saved. What stretch of ages are you saving us for?

The solitary speaks: ({You embarrassing human swarm, you foolish

bastard of God and cattle, I'm still lacking a piece of your precious flesh for

my mixture. Am I truly your most valuable piece of meat? Is it worth my

while to come to the boil for you? One let himselfbe nailed to the cross for

you. One is truly enough. He blocks my way. Therefore neither will I walk

on his ways, nor make for you any healing brew or immortal247 blood potion,

but rather I will abandon the potion and cauldron and occult work for your

sake, since you can neither wait for nor endure the fulfillment. I throw down

your intercession, your genuflection, your invocations. You can save your~

selves from both your lack of salvation and your salvation! Your worth rose

quite high enough because one died for you. Now prove your worth by each

living for himself. My God, how difficult it is to leave a wo~k unfinished

for the sake of men! But for the sake of men, I abstain from being a savior.

Lo! Now my potion has completed its fermentation. I did not mix a piece of

myself into the drink, but I did slice in a piece of humanity, and behold, it

clarified the murky foaming potion.

H ow sweet, how bitter The form of the One

it tastes! becomes double.

The Below is weak, North, rise and be gone,

The Above is weak, West, retire to your place,

The ash turns gray

beneath its ground.

East, spread yourself,

South, die down.

The winds in~between

loosen the crucified. 

The far poles are separated

by the poles in~between.

The levels are broad ways,

patient streets.

Night covers the sky and far

below lies the black earth.

The bubbling pot grows cold.

Day approaches, and above the clouds a distant sun.

No solitary cooks healing potions.

The four winds blow and laugh at their bounty.

And he mocks the four winds.

He has seen the stars and touched the earth.

Therefore his hand clasps something luminous

and his shadow has grown to Heaven. 

The inexplicable occurs. You would very much like to forsake
yourself and defect to each and every manifold possibility. You
would very much like to risk every crime in order to steal for
yourself the mystery of the changeful. But the road is without end. ~Carl Jung, Red Book, Pages 308-309.

Abyss, give birth to the unredeemed. [Carl Jung, Red Book]

Chao Children: Children Gaia, Tartarus, Erebus, Nyx, and Eros

Oh dark act, violation, murder! Abyss, give birth to the unredeemed. Who is our redeemer? Who our leader? Where are the ways through black wastes? God, do not abandon us! What are you summoning, God? Raise your hand up to the darkness above you, pray, despair, wring your hands, kneel, press your forehead into the dust, cry out, but do not name Him, do not look at Him. Leave Him without name and form. What should form the formless? Name the nameless? Step onto the great way and grasp what is nearest. Do not look out, do not want, but lift up your hands. The gifts of darkness are full of riddles. The way is open to whomever can continue in spite of riddles. Submit to the riddles and the thoroughly incomprehensible. There are dizzying bridges over the eternally deep abyss. But follow the riddles.

Endure them, the terrible ones. It is still dark, and the terrible goes on growing. Lost and swallowed by the streams of procreating life, we approach the overpowering, inhuman forces that are busily creating what is to come. How much future the depths carry! Are not the threads spun down there over millennia?  Protect the
riddles, bear them in your heart, warm them, be pregnant with them. Thus you carry the future. The tension of the future is unbearable in us. It must break through narrow cracks, it must force new ways. You want to cast
off the burden, you want to escape the inescapable. Running away is deception and detour. Shut your eyes so that you do not see the manifold, the outwardly plural, the tearing away and the tempting. There is only one way and that is your way; there is only one salvation and that is your salvation. Why are you looking around for help? Do you believe that help will come from outside? What is to come is created in you and from you. Hence look into yourself Do not compare, do not measure. No other way is Wee yours. All other
ways deceive and tempt you. You must fulfill the way that is in you. Oh, that all men and all their ways become strange to you!

Thus might you find them again within yourself and recognize their ways. But what weakness! What doubt! What fear! You will not bear going your way. You always want to have at least one foot on paths not your own to avoid the great solitude! So that maternal comfort is always with you! So that someone acknowledges you, recognizes you, bestows trust in you, comforts you, encourages you. So that someone pulls you over onto their path, where you stray from yourself and where it is easier for you to set yourself aside. As if you were not yourself! Who should accomplish your deeds? Who should carry your virtues and your vices? You do not come to an end with your life, and the dead will besiege you terribly to live your unlived life. Everything must be fulfilled. Time is of the essence, so why do you want to pile up the lived and let the unlived rot? ~Carl Jung, Red Book,

The Mystery of Love ~Carl Jung

Hercules at the Crossroads by Giovanni Baglione

[I]f we possess a grain of wisdom, we will completely surrender to this unknowable who embraces in love all the opposites. Whatever the learned interpretation may be of the sentence "God is love," the words affirm thecomplexio oppositorum of the Godhead.  In my medical experience as well as in my own life, I have again and again been faced with the mystery of love and have never been able to explain what it is.  Like Job, I had to "lay my hand on my mouth.  I have spoken once and I will not answer" (Job 40:4f).  – C.G. Jung

Darkness of Magic ~Carl Jung

From the flooding darkness the son of the earth had brought, my soul gave me ancient things that pointed to the future. She gave me three things: The misery of war, the darkness of magic, and the gift of religion.

If you are clever, you will understand that these three things belong together. These three mean the unleashing of chaos and its power, just as they also mean the binding of chaos. War is obvious and everybody sees it. Magic is dark and no one sees it. Religion is still to come, but it will become evident. Did you think that the horrors of such atrocious warfare would come over us? Did you think that magic existed? Did you think about a new religion? I sat up for long nights and looked ahead at what was to come and I shuddered. Do you believe me? I am not too concerned. What should I believe? What should I disbelieve? I saw and I shuddered.

But my spirit could not grasp the monstrous, and could not conceive the extent of what was to come. The force of my longing languished, and powerless sank the harvesting hands. I felt the burden of the most terrible work of the times ahead. I saw where and how, but no word can grasp it, no will can conquer it. I could not do otherwise, I let it sink again into the depths. I cannot give it to you, and I can speak only of the way of what is to come. Little good will come to you from outside. What will come to you lies within yourself But what lies there! I would like to avert my eyes, close my ears and deny all my senses; I would like to be someone among you, who knows nothing and who never saw anything. It is too much and too unexpected. But I saw it and my memory will not leave me alone. Yet I curtail my longing, which would like to stretch out into the future, and I return to my small garden that presently blooms, and whose extent I can measure. It shall be well-tended.

The future should be left to those of the future. I return to the small and the real, for this is the great way, the way of what is to come. I return to my simple reality, to my undeniable and most minuscule being. And I take a knife and hold court over everything that has grown without measure and goal. Forests have grown around me, winding plants have climbed up me, and I am completely covered by endless proliferation. The depths are inexhaustible, they give everything. Everything is as good as nothing. Keep a little and you have something. To recognize and know your ambition and your greed, to gather / your craving, to cultivate it, grasp it, make it serviceable, influence it, master it, order it, to give it interpretations and meanings, is extravagant. It is lunacy, like everything that transcends its boundaries. How can you hold that which you are not? Would you really like to force everything which you are not under the yoke of your wretched knowledge and understanding? Remember that you can know yourself and with that you lmow enough. But you cannot know others and everything else. Beware of knowing what lies beyond yourself or else your presumed knowledge will suffocate the life of those who know themselves. A knower may know himself That is his limit.

With a painful slice I cut off what I pretended to know about what lies beyond me. I excise myself from the cunning interpretive loops that I gave to what lies beyond me. And my knife cuts even deeper and separates me from the meanings that I conferred upon myself I cut down to the marrow, until everything meaningful falls from me, until I am no longer as I might seem to mysel£ until I know only that I am without knowing what I am. I want to be poor and bare, and I want to stand naked before the inexorable. I want to be my body and its poverty. I want to be from the earth and live its law. I want to be my human animal and accept all its frights and desires. I want to go through the wailing and the blessedness of the one who stood alone with a poor unarmed body on the sunlit earth, a prey of his drives and of the lurking wild animals, who was terrified by ghosts and dreaming of distant Gods, who belonged to what was near and was enemy to the far-off, who struck fire from stones, and whose herds were stolen by unknowable powers that also destroyed the crops of his fields, and who neither knew nor recognized, but who lived by what lay at hand, and received by grace what lay far-off He was a child and unsure, yet full of certainty; weak and yet blessed with enormous strength. When his God did not help, he took another. And when this one did not help either, he castigated him. And behold: the Gods helped one more time. Thus I discard everything that was laden with meaning, everything divine and devilish with which chaos burdened me. Truly, it is not up to me to prove the Gods and the devils and the chaotic monsters, to feed them carefully, to warily drag them with me, to count and name them, and to protect them with belief against disbelief and doubt. A free man knows only free Gods and devils that are self-contained and take effect on account of their own force. If they fail to have an effect, that is their own business, and I can remove this burden from myself But if they are effective, they need neither my protection nor my care, nor my belief Thus you may wait quietly to see whether they work. But if they do, be clever, for the tiger is stronger than you. You should be able to cast everything from you, otherwise you are a slave, even if you are the slave of a God. Life is free and chooses its way It is limited enough, so do not pile up more limitation. Hence I cut away everything confining. I stood here, and there lay the riddlesome multifariousness of the world.

And a horror crept over me. Am I not the tightly bound? Is the world there not the unlimited? And I became aware of my weakness. What would poverty; nakedness and unpreparedness be without consciousness of weakness and without horror at powerlessness? Thus I stood and was terrified. And then my soul whispered to me:  ~Carl Jung, Red Book, Pages 306-307.

Rage ~Carl Jung

Rage, Tacuinum Sanitatis casanatensis (14th century).


Wherefore art thou red in thine apparel, and thy garments like him that treadeth it). the winefat? I have trodden the wine-press alone and no one is with me. I have trodden myself down in my anger, and trampled upon myself in my fury. Hence my blood has spattered my clothes, and I have stained my robe. For I have afforded myself a day of vengeance, and the year to redeem myself has come. And I looked around, and there was none to help; and I wondered that there was no one who stood by me:  therefore my own arm must save me, and my fury upheld me.

And I trod myself down in my rage, and made myself drunk in my fury, and spilt my blood on the earth. For I took my misdeed upon myself so that the God would be healed. Just as Christ said that he did not come to make peace but brought the sword so he in whom Christ becomes complete will not give himself peace, but a sword. He will rebel against himself and one will be turned against the other in him. He will also hate that which he loves in himself He will be castigated in himself mocked, and given over to the torment of crucifixion, and no one will aid him or soothe his torment.

Just as Christ was crucified between the two thieves, our lowest lies on either side of our way. And just as one thief went to Hell and the other rose up to Heaven, the lowest in us will be sundered in two halves on the day of our judgment. The one is destined for damnation and death, and the other will rise up. But it will tal(e a long time until you see what is destined for death and what is destined for life, since the lowest in you is still unseparated and one, and in a deep sleep.

If I accept the lowest in me, I lower a seed into the ground of Hell. The seed is invisibly small, but the tree of my life grows from it and conjoins the Below with the Above. At both ends there is fire and blazing embers. The Above is fiery and the Below is fiery. Between the unbearable fires grows your life. You hang between these two poles. In an immeasurably frightening movement the stretched hanging welters up and down.

We thus fear our lowest, since that which one does not possess is forever united with the chaos and takes part in its mysterious ebb and flow. Insofar as I accept the lowest in me-precisely that red glowing sun of the depths-and thus fall victim to the confusion of chaos, the upper shining sun also rises. Therefore he who strives for the highest finds the deepest. To deliver the men of his time from the stretched hanging, Christ effectively took this torment upon himself and taught them: "Be crafty like serpents and guileless like doves."

For craftiness counsels against chaos, and guilelessness veils its terrible aspect. Thus men could take the safe middle path, hedged both upward and downward. But the dead of the Above and the Below mounted, and their demands grew ever louder. And both the noble and the wicked rose up again and, unaware, broke the law of the mediator. They flung open doors both above and below. They drew many after them to higher and lower madness, thereby sowing confusion and preparing the way of what is to come.

But he who goes into the one and not also at the same time into the other by accepting what comes toward him, will simply teach and live the one and turn it into a reality. For he will be its victim. When you go into the one and hence consider the other approaching you as your enemy, you will fight against the other. You will do so because you fail to recognize that the other is also in you. On the contrary, you think that the other comes somehow from without and you think that you also catch sight of it in the views and actions of your fellow men which clash with yours. You thus fight the other and are completely blinded.

But he who accepts what approaches him because it is also in him, quarrels and wrangles no more, but looks into himself and keeps silent. ~Carl Jung, Red Book, Pages 300-301.

Web of Words ~Carl Jung

So if I fall prey to the web of words, I fall prey to the greatest and the smallest. I am at the mercy of the sea, of the inchoate waves that are forever changing place. Their essence is movement and movement is their order. He who strives against waves is exposed to the arbitrary. The work of men is steady but it swims
upon chaos. The striving of men seems like lunacy to him who comes from the sea. But men consider him mad.198 He who comes from the sea is sick He can hardly bear the gaze of men. For to him they all seem to be drunk and foolish from sleep-inducing poisons. They want to come to your rescue, and as for accepting
help, for sure you would like less of that, rather than swindling your way into their company and being completely like one who has never seen the chaos but only talks about it.

But for him who has seen the chaos, there.is no more hiding, because he knows that the bottom sways and knows what this swaying means. He has seen the order and the disorder of the endless, he knows the unlawful laws. He knows the sea and can never forget it. The chaos is terrible: days full of lead, nights full of horror.

But just as Christ knew that he was the way, the truth, and the life, in that the new torment and the renewed salvation came into the world through him, I know that chaos must come over men, and that the hands of those who unknowingly and unsuspectingly break through the thin walls that separate us from the sea are
busy. For this is our way, our truth, and our life. Just as the disciples of Christ recognized that God had
become flesh and lived among them as a man, we now recognize that the anointed of this time is a God who does not appear in the flesh; he is no man and yet is a son of man, but in spirit and not in flesh; hence he can be born only through the spirit of men as the conceiving womb of the God. What is done to this God
you do to the lowest in yoursel£ under the law of love according to which nothing is cast out. For how else should your lowest be saved from depravity? Who should accept the lowest in you, if you do not? But he who does it not from love but from pride, selfishness, and greed, is damned. None of the damnation is cast out either.

If you accept the lowest in you, suffering is unavoidable, since you do the base thing and build up what lay in ruin. There are many graves and corpses in us, an evil stench of decomposition. Just as Christ through the torment· of sanctification subjugated the flesh, so the God of this time through the torment of sanctification will subjugate the spirit. Just as Christ tormented the flesh through the spirit, the God of this time will torment
the spirit through the flesh. For our spirit has become an impertinent whore, a slave to words created by men and no longer the divine word itself.

The lowest in you is the source of mercy: We take this sickness upon ourselves, the inability to find peace, the baseness, and the contemptibility so that the God can be healed and radiantly ascend, purged of the decomposition of death and the mud of the underworld. The despicable prisoner will ascend to his salvation
shining and wholly healed.

Is there a suffering that would be too great to want to undergo for our God? You only see the one, and do not notice the other. But when there is one, so there is also another and that is the lowest in you. But the lowest in you is also the eye of the evil that stares at you and looks at you coldly and sucks your light down into the dark abyss. Bless the hand that keeps you up there, the smallest humanity; the lowest living thing. Quite a few would prefer death. Since Christ imposed bloody sacrifice on humanity; the renewed God will also not spare bloodshed. ~Carl Jung, Red Book, Pages 299-300

Carl Jung - Taking Inner Life Seriously

 

Carl Jung - Taking Inner Life Seriously

Carl Jung, Part 1: Takinginner life seriously

Achieving the right balancebetween what Jung called theego and self is central to histheory of personalitydevelopment

Mark Vernon - The Guardian

If you have ever thought of yourself as anintrovert or extrovert; if you've ever deployedthe notions of the archetypal or collectiveunconscious; if you've ever loved or loathed thenew age; if you have ever done a Myers-Briggspersonality or spirituality test; if you've everbeen in counselling and sat opposite yourtherapist rather than lain on the couch – in allthese cases, there's one man you can thank: CarlGustav Jung.The Swiss psychologist was born in1875 and died on 6 June 1961, 50 years ago nextweek. His father was a village pastor. Hisgrandfather – also Carl Gustav – was aphysician and rector of Basel University. Hewas also rumoured to be an illegitimate son of Goethe, a myth Carl Gustav junior enjoyed, notleast when he grew disappointed with hisfather's doubt-ridden Protestantism. Jung felt "amost vehement pity" for his father, and "sawhow hopelessly he was entrapped by the churchand its theological teaching", as he wrote in hisautobiographical book, Memories, Dreams,Reflections.Jung's mother was a more powerfulfigure, though she seems to have had a splitpersonality. On the surface she came across as aconventional pastor's wife, but she was"unreliable", as Jung put it. She suffered frombreakdowns. And, differently again, she wouldoccasionally speak with a voice of authority thatseemed not to be her own. When Jung's fatherdied, she spoke to her son like an oracle,declaring: "He died in time for you."In short, his childhood was disturbed,and he developed a schizoid personality,becoming withdrawn and aloof. In fact, he cameto think that he had two personalities, which henamed No 1 and No 2.No 1 was the child of his parents andtimes. No 2, though, was a timeless individual,"having no definable character at all – born,living, dead, everything in one, a total vision of life". (At school, his peers seem to have pickedthis up, as his nickname was "FatherAbraham".)Jung was perhaps not so unusual, asmany children indulge similar internal fantasies.Where Jung differed was in taking his inner lifeseriously. "I have always tried to make room foranything that wanted to come from within," henoted. Later he renamed and generalised No 1and No 2, calling them the ego and the self.Achieving the right balance between the twoaspects of the psyche is central to his theory of personality development, called individuation.Jung finally came into his own atuniversity. He proved himself a brilliant student,developing "a tremendous appetite on allfronts", graduating in medicine and naturalscience in double-quick time. His first publicpaper was entitled On the Limits of the ExactSciences, in which he questioned an inflexiblephilosophy of materialism. His doctorate wasOn the Psychology and Pathology of So-CalledOccult Phenomena, and laid the foundations fortwo key ideas in his thought. First, that theunconscious contains part-personalities, calledcomplexes. One way in which they can revealthemselves is in occult phenomena. Second,most of the work of personality development isdone at the unconscious level.He first made a name for himself in theBurghölzli psychiatric hospital in Zürich,working with Eugen Bleuler, the doctor whocoined the word "schizophrenia". Jungdeveloped the word association test of FrancisGalton, the cousin of Charles Darwin.A patient was read a list of words andasked to respond to each one with the first wordthat comes into their mind. The response, andthe time taken to produce it, is recorded.Previous research had alreadydemonstrated that prolonged response timesindicate that the stimulus word unconsciouslytroubles the patient. Sometimes, it is possible toidentify a group of such words. Jung'scontribution was to link these groups with theunconscious part-personalities and show howthe test provides a window into the distressedworld of the mentally ill. People are not simplymad, he concluded. Rather, there is a method intheir madness. In one case, Jung showed that apatient who for 50 years had been fixated on theapparently meaningless task of making illusoryshoes, had been abandoned by a lover who wasa cobbler.Jung was becoming quite well known,with his fame in Zürich prompting the first of several questions that subsequently came to doghis reputation. It concerns his allegedwomanising.At university, he discovered that hecould sway an audience with the force of hischaracter and ingenuity of his ideas. In Zürich,he gave public talks. "Clusters of womenformed a phalanx around him before and aftereach of his lectures," writes Deidre Bair in herseminal biography. Then, a woman calledSabina Spielrein became his patient and, it wasrumoured, his lover – perhaps just one of many.Later, he certainly formed a ménage à trois withToni Wolff, to which his wife Emma onlyslowly became reconciled. Sleeping withpatients is now the unforgivable sin amongpsychotherapists. Had Jung committed it?After examining the evidence overseveral chapters, Bair concludes that it isimpossible to discover the truth of whathappened, though the rumours and speculationappear wildly exaggerated. After all, this was anage in which husbands and wives would greeteach other with a chaste shake of the hand, evenin private.Jung had an electric personality. It ishardly surprising that such charisma wasinterpreted as erotically unsettlingly.Further, the phenomenon of patientsdeveloping powerful feelings for their therapists– part of what is called transference – was thennew. Freud's earliest collaborator, Josef Breuer,dropped the "talking cure" when one of hispatients didn't just fall in love with him butdeveloped a phantom pregnancy, naming him asthe father. Freud first thought that transferencewas unhelpful and should be circumvented.Then, he came to believe that it was thecornerstone of psychodynamic therapy becauseit brings back to life otherwise buried feelingsand affections.Continued on Page 21

News That Sounds Like aJoke

Night club singer Simon Ledger wasarrested following a performance at theDriftwood Beach Bar on Britain's Isle of Wightin April after a patron complained to police.Ledger was covering the 1974 hit "Kung FuFighting," and two customers of Chinesedescent reported that they felt victims of illegal"racially aggravated harassment." [DailyTelegraph, 4-27-2011]

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Carl Jung - Freud and the Nazis

Carl Jung, Part 2:A troubled relationshipwith Freud – and theNazis

Continued from Page 20

On the 50th anniversary of Jung's death it is time to putaccusations of himcollaborating with the Nazis torest

Jung's relationship with Freud wasambivalent from the start. First contact wasmade in 1906, when Jung wrote about his wordassociation tests, realising that they providedevidence for Freud's theory of repression. Freudimmediately and enthusiastically wrote back.But Jung hesitated. It took him several monthsto write again.They met a year later and then it wasfriendship at first sight. The two talked non-stopfor 13 hours. Freud called Jung "the ablesthelper to have joined me thus far", and spoke of how Jung would be good for psychoanalysis ashe was a respected scientist and a protestant – adark observation that was to haunt Jung threedecades later when the Nazis came to power.For now, different tensions persisted. Arequest Jung made highlights one axis of difficulty: "Let me enjoy your friendship not asone between equals but as that of father andson," he wrote. The originator of the Oedipussituation, in which murderous undertonessupposedly exist between a father and a son,was alarmed. Freud did anoint Jung his "son andheir", but he also experienced a series of neurotic episodes revealing the fear that Jungwas a threat too.One such incident occurred when theytravelled together to America in 1909.Conversation turned to the subject of themummified corpses found in peat bogs, whichprompted Freud to accuse Jung of wanting himdead. He then fainted. A similar thing happenedagain a while later.A different sign of conflict came whenJung asked Freud what he made of parapsychology. Sigmund was a completesceptic: occult phenomena were to him a "black tide of mud". But as they were sitting talking,Jung's diaphragm began to feel hot. Suddenly, abookcase in the room cracked loudly and theyboth jumped up. "There, that is an example of aso-called catalytic exteriorisationphenomenon," Jung retorted – referring to histheory that the uncanny could be projections of internal strife. "Bosh!" Freud retorted, beforeJung predicted that there would be anothercrack, which there was.All in all, from early on, Jung wasnagged by the thought that Freud placed hispersonal authority above the quest for truth.And behind that lay deep theoretical differencesbetween the two.Jung considered Freud too reductionist.He could not accept that the main drive inhuman life is sexual. Instead, he defined libidomore broadly as psychic energy or life force, of which sexuality is just one manifestation. As tothe Oedipus complex, Jung came to believe thatthe tie between a child and its mother was notbased upon latent incestuous passion, butstemmed from the fact that the mother was theprimary provider of love and care. Jung hadanticipated the attachment theory of JohnBowlby, which has subsequently been widelyconfirmed.Jung also believed that the contents of the unconscious are not restricted to repressedmaterial. Rather, the unconscious resources anindividual's life. A human person is built up of layers. The conscious aspect is thepsychosomatic whole that comprises the bodyand cognisant mental life. Beneath that lies apersonal unconscious, a supply of material fromthe life of the individual. And beneath that lies acollective unconscious that is inherited. Jungbelieved he had objective evidence for thiscommon heritage from his studies of schizophrenics, who apparently spoke of images and symbols they could not havediscovered in their reading, say, or culturally.It is a contentious proposition to whichwe will return. For now, it's worth noting thatagain Jung anticipates post-Freudian theories,this time about the nature of the unconscious. Inhis recent book, The Social Animal, DavidBrooks observes that 21st century sciences areshowing how the unconscious parts of the mind"are not dark caverns of repressed sexualurges." Jung wrote precisely that 100 years ago,and neuroscientists, psychologists andeconomists of today might find parts of Jung ahighly suggestive read.For Freud, Jung was becoming a highlyuncomfortable read, and by 1913 theirfriendship was at an end. Jung maintained hisrespect for Freud though: when he wrote Freud'sobituary in 1939, he observed that Freud's work had "touched nearly every sphere of contemporary intellectual life". However, thebetrayal that Freud felt has arguably spoiledrelationships between the two schools of psychodynamic thought to this day. I wasrecently speaking with a Freudian analyst whoquite casually referred to Jung as a womaniserand Nazi. We considered the first accusation lastweek. Now, we should consider the anti-Semiticcharge.The evidence is carefully weighed inDeirdre Bair's biography and, in retrospect,Jung could be accused of making mistakesduring the 1930s. However, other actions hetook clearly rescue his reputation.The accusation that he was a Nazi fellowtraveller stem from evidence such as a magazinearticle he had written 1918. Jung drewdistinctions between Jewish and Germanpsyches to illustrate the variety of heritableelements of the collective unconscious. WhenAryans reread the article in the 1930s, theydistorted it out of all proportion. Further, theyglossed over another observation, that theGerman psyche had "barbarian" tendencies,Jung's reflection on the 1914-18 war. They alsomissed his main point that the unconsciousshould be taken very seriously. It can drive thedeath of millions.Jung is also accused of complying withthe Nazi authorities, in particular with MatthiasGöring, the man who became the leader of organised psychotherapy in Germany, not leastbecause he was the cousin of Hermann Göring.In fact, Matthias put Jung's name to pro-Nazistatements without Jung's knowledge.Jung was furious, not least because hewas actually fighting to keep Germanpsychotherapy open to Jewish individuals. Andthat was not all. Bair reveals that Jung wasinvolved in two plots to oust Hitler, essentiallyby having a leading physician declare theFührer mad. Both came to nothing.It has also come to light that Jungoperated as a spy for the OSS (the predecessorto the CIA). He was called "Agent 488" and hishandler, Allen W. Dulles, later remarked:"Nobody will probably ever know how muchProf Jung contributed to the allied cause duringthe war."After the war, Rabbi Leo Baeck, asurvivor of the Theresienstadt concentrationcamp, confronted his friend about hisinvolvement with the Nazis. Jung admittedfailings, though perhaps also had the chance totell a fuller story. Baeck and he were fullyreconciled. Fifty years after Jung's death, theanniversary that falls today, it is time that casualNazi accusations ceased too.[]

KNOW YOUR FUTURE TODAY!PSYCHIC ELLEN HARTWELLwww.ellenhartwell.com