Conversations with C.G. Jung by Lewis Lafontaine

juris Druck + Verlag ZUrich 1971

MARGARET OSTROWSKI-SACHS

From Conversations with

C. G. Jung

150.1954 J954f Jung, c. G. 1875-1961.

From conversations with e.G. Jung

This paper is strictly for private use and no part of it may be copied or quoted for publication without the written permission of the C. G. Jung- Institute ZUrich. 4

Contents

Foreword

Consciousness and Becoming Conscious

Psychotherapy Archetypes

13 21

The Archetype of the Shadow

The Archetypes of Animus and Anima

The Archetype of the Self

Religion

Church and Bible

Good and Evil Man and Woman

47 51

Synchronicity

Science

Miscellaneous Remarks

Biographical Notes

In the following C. G. Jungs Collected Works Vol. xis always quoted as C. W. Nr x. C. G. Jungs Memories, Dreams and Reflections is quoted as Memories. The notes to every section are to be found at the end of the corresponding section.

Foreword

The following remarks I have transcribed were made by C. G. JWlg, during analytical sessions and some of them in discussions after the Eranos lectures. The notes were taken verbatim ai the time and published in German for the private use of the members of the Clubs . for Analytical Psychology and the students of the JWlg-Institute in Zurich. Following repeated demands for their publication in English, they were now translated with care and devotion by Margareta Marbury, Dr . C. Gattegno, and Prof. Daniel H. Wheeler. They tried to find the adequate expressions in English for JWlg's words. It must be remembered that the following reflections from

casual discussions have not the value of scientific statements published in a scientific journal. They represent sometimes only fragments from discussions with a pupil, hWlches and spontaneous ideas from immediate inspiration, which should first be cleared and revised before they could represent definitive results. They are raw material from the workshop, open to misWlderstanding, which only the reader familiar with Analytical Psychology and the JWlgian way of speaking can avoid. In order to prevent misinterpretations I have added corresponding citations from JWlg's works as footnotes at the end of each chapter, with citations from the Collected Works, which give the final formulation for the corresponding ideas. As the chemist works in his laboratory and mixes his material, so, the master of psychology discusses some spontaneous ideas with his pupil. Some of JWlg's remarks concerned special cases which cannot be explained in this paper, because they touched personal problems of people still alive. Obviously they cannot be applied for general use. There exists no general therapy since every human psyche is unique in its way. I also omitted many of my notes, because they are already to be found in Aniela Jaffe's "Memories, Dreams and Reflections by C. G. Jung". Lastly I would convey my thanks to Aniela Jaffe, for many a good advice for the issue of this paper.

This collection means to me a treasured heritage, that I would like to share with those, who are working with Jung's teachings or find vital significance in Jung's ideas.

Margaret Ostrowski -sachs

Montagnola Spring 1971

Consciousness and Becoming Conscious

Consciousness is the divine light; it is the possibility of seeing oneself, and this means to me that it is the very basis of life. Consciousness is the transformation and the transformer of the primordial instinctual images. 1 The act of becoming conscious happens to man in darkness. If he can grasp and handle consciousness then the fire

brought from Heaven becomes a sacrificial flame, not the wrath of the gods. The acquisition of consciousness by force creates a sense of guilt. Consciousness is only possible if a spark of the essence becomes detached from the unconscious, religiously one could say from God . 2 Consciousness is obviously the supreme quality: the destiny of the world is to achieve entry into human consciousness. Man is the being God has sought not only to show him the world, but because the Creator needs man to illuminate his creation. We must become conscious for God because, through us, God becomes conscious and then becomes man. 3 We have to realize the inborn divine will, which is the process of individuation. If I am all things I cannot discover anything. I am a point that requires space and time to expand into consciousness. If I am all things I cannot distinguish myself from the rest or recognise what is different from me. Man is the dividing line of the acts of consciousness; he illuminates the night of the unconscious around him.

The actuality of things is a great puzzle. What existed before and outside us? At a certain time a vast change must have taken place; yet even then, at that moment, the possibility of consciousness must already have been present in the world. If a sudden separation occurs in the pleroma there arises the possibility of creation and consciousness. In the com-

pleteness of the pleroma there is nothing to explain or distinguish because change and causality cease to exist there. When we have achieved our greatest capacity for consciousness the task is to continue our efforts to carry into reality what we have learned. In certain areas this 9

cannot be done -- I coUld not commit a murder, for instance. With the contents of my consciousness I must live as naturally as a plant. If I act inadequately it is the ape in me that does it. The positive result of analysis enables us to become unconscious again. Analysis is an intermezzo that lasts until the individual's greatest possible capacity for consciousness has been achieved. Then he can return to nature and re-enter the dark current of life, practice Zen, or spend his time in alehouses. Unfortunately the last possibility does not agree with my health! We do not know our own role in life. We behave like the lizard; we do what it does except that we also talk ... We approach life from the side of consciousness, but at certain times we have to make the sacrificium int e 11 e c t us . We must sacrifice everything and become again as a child; not to remain a child, be it understood, but to re-enter childhood. This state implies a divinely transformed nature, a higher level of existence, and a more profound realization of the world. The unconscious has first to be activated; then we must extricate ourselves, doubting all the things we have hitherto believed; then we can turn back and resume our place in the collective unconscious. This higher consciousness must be re-integrated into the dark flow of life so that we see then only that, which is immediately before our eyes. Even Goethe could only know a fraction of his possibilities and his destiny. Mankind today is faced with problems that formerly concerned only the gods. Man can now choose between total destructiveness and complete constructiveness. These are superhuman possibilities. 4 The light of consciousness needs to be clearly distinguished from the cunning of the unfathomable depths of the spirit. The psyche is emancipated from instinctual patterns and from causality. The psyche is also the scene of conflicts between instinct and free will, for instincts are without order and collide with the organised consciousness. Europeans are especially likely to believe that they can replace instinct by intellect.

Memories p. 324

1) Attainment of consciousness is culture in the broadest sense and self knowledge is therefore the heart essence of the process.

C.W. Nr 11 Job. p. 360

2) If we say "God" we give expression to an image or a verbal concept, which has undergone many changes in the course of time.

C. W. Nr 11 p. 156 3) But as one can never distinguish Trinity empirically between a symbol of the self and a God- image, the ideas, however much we try to differentiate them, always appear blended together. . . (Jung means that in psychological terms - the self can become conscious and realized in man.) 4) Concerns the atom bomb.

Psychotherapy

As therapists we are subject to the Wlavoidable destinies of our patients. We can smoothe their sharp edges, lead them, and help them to experience their true fate. But many a tragic destiny cannot be averted. Yes, we sometimes see a patient rushing towards disaster; we should help him then to immerse himself so that he can learn and, with our help , extricate himself again. Many can only learn from experience and cannot be protected from the suffering such experience brings. There are some who repeatedly fall into the same situation without realizing it. Others come to lmow the dangers of their wealmesses and grow with the lmowledge. When similar problems arise they may be able to avoid them, but if it is their fate to fall into the same error again at least they lmow, "Oh, this is the situation where I failed before." Then they are more in control of themselves and can be spectators instead of like a ball that is tossed about. To lmow the danger is not as a rule enough to avoid making the mistake. Life has to be lived. There are times of misfortWle -- certain illnesses and difficulties -- through which we must pass. A certain amoWlt of suffering and unhappiness is our lot and no one can escape all the dark phases of life. Consciousness of our problems does not protect us from misfortWle, but at least consciousness is more helpful than WlConsciousne ss. Instinct can certainly help, a natural instinct being of course better than a warped one. It is really far better to stand consciously in the midst of one's life -- and it is Wldoubtedly easier. It made sense to men in antiquity not to lead very vital lives, but for us it is right to live as fully as possible. Life exists only where there is meaning; it does not matter what a person does provided it makes sense to him. If one can help a person find me ani n g in his suffering and in his situation, either in the negative or the positive (i.e. archetypal) sense, then he can bear any conflict and any situation. An Wlderstanding of the situation can come about immediately if its meaning is displayed in a dream. When meaningfulness and vitality coincide the whole scale of values becomes oriented towards them.

Individuation cannot be achieved without a mystery. The mysteries of antiquity were secrets created artificially for those who did not find any deep mystery in themselves.

As the importance of the inner life increased, the meaning of the public mysteries of antiquity decreased in value. To own a mystery gives stature, conveys uniqueness, and assures that one will not be submerged in the mass. Because a secret may cause suffering it is best to keep it to oneself . The true art is in pond us et me sura -in the right balance of weight, measure and degree. Too much secrecy causes neurosis and a split from reality, but having no mystery permits only collective thinking and action . Mystery is essential to the experience of oneself as a unique personality, distinct from others, and for growth through repeated conflict. There is no need to fear that analysis can destroy creative ability. That could only happen to a pseudo-artist. There is nothing more strong and alive than the creative capacity; no system of thought can obstruct the creative urge. Transference is the natural vehicle by which the patient regains courage. We can only stand by ourselves if others are willing to stand by us. The analyst's acceptance of the patient assures him that he can be borne and implies that he too can bear himself. When the patient is accepted he often believes, in the early stages of analysis, that the analyst sanctions everything he does. So he lets himself sink even lower because he believes that his behaviour is confirmed and that his dark side has also been accepted. Christ himself associated with tax collectors and whores and accepted the thief crucified beside him. 11 I am the least of my brethren and my own shadow. 11 Even when we recognise that an erotic problem lies behind a neurosis we must not express it crudely lest we frighten the patient away. We would then have destroyed the vehicle that could rescue him. All of us reach our destinations travelling under false hypotheses. Columbus wanted to sail to India and found he had discovered America. To overcome transference all the Christian virtues are necessary: love, humility, sacrifice, good will. Depressions always have to be understood teleologically. ~ overweening extraversion is often present and the depression is directly useful in imposing a period of introversion. I had a 56 year old manic depressive patient whom I would send unmercifully to bed whenever she became carping and irritable. In this way I could cut the depressive phase short.

If the unconscious does not cooperate, if, that is, there are no dreams or fantasies, then it is very difficult to deal with a neurosis. The analyst depends on some reaction from the unconscious.

The unconscious can also express itself through a depression. People so spoilt by success that they are no longer accustomed to struggle for it, must sometimes suffer disaster in order to wake up: otherwise life is too easy for them. They are too comfortable and they have to pay for it somehow. Many are plagued by chronic ailments or intermittent depressions because fate does not torment them in other ways . Chronic illness or depression is then directly meaningful. They are mechanisms, to be sure, but so long as people are enslaved by these mechanisms they are saved from a more cruel fate. There are some patients the analyst must even treat emotionally, and he must not allow certain other patients to exploit him. He can talk very openly and sternly to these and even respond emotionally to them. Such people enslave others. They must be shown that they have a desire to dominate: they must be told the truth. People of this kind are subject to depression because they want to rule others but cannot manage to. Even in rearing a child it is often good for parents to react emotionally and not with cool superiority to the child's bad behaviour. Children often irritate their parents just to make them show emotion. There are neurotics who work towards a situation in order to cause an explosion; then it may be possible to straighten them out and help them. An American woman underwent a Freudian analysis without success. She had used foul language to her analyst but he had failed to react and he disregarded her behaviour . When she repeated some examples to me I told her in no uncertain terms that if she were ever to speak to me again like that, I would reply to her in the same fashion. The patient pointed out that I had become emotional and that was not permissible for an analyst. My answer was, " But it is human and I have the right to be human too." This allowed her to emerge from her schizophrenia. She had become disoriented through the unnatural behaviour of her first analyst; she was brought back to reality by the honesty of my reaction and was cured.

If it is avoidable, the same analyst should not treat both,

husband and wife. Both patients desire to have their analyst on their side. The analyst must at times agree with the patients even when they are being foolish so that they may experience the extent of their problem, but such an acceptance of foolishness can confuse the other spouse considerably. Often people come for analysis who wish to be prepared to meet death. 1 They can make astonishingly good progress in a short time and then die peacefully. Inner development can advance enormously if there is knowledge of the nearness of the end. 2 It seems as if a further step in consciousness has to be reached before the end of life. Psychology is a preparation for death. We have an urge to leave life at a higher level than the one at which we entered. After a stroke general debilitation or senile depression can occur. ff the brain is damaged,consciousness can slip back many levels. The real personality has then departed; what remains carries on the fight against death. Conflicts do not reach the whole person any more and are therefore not real conflicts any longer. If the question of an abortion arises the whole situation with all its implications must be taken into account. If

the parents are married and healthy the child must be accepted, and the sacrifice of living a more modest life should be met if it is financially necessary. If the parents are not married the question must be weighed very carefully: would it be favourable or not, damaging or useful? It is wrong to brand sexuality as the main criterion of morality. When some people have suppressed their own personality they have a tendency to put the personalities of others under pressure; this makes them fear their own nature. There are patients who can accept neither the world nor themselves. It is the task of the analyst to bear with them until they can bear themselves. Everyone in the world is crying out to be accepted. The analyst must pay the price for the damage done to his patients by others before him. If someone is in great danger, perhaps a borderline case,

it is of fundamental importance that the patient should realize his condition. If the poles of the psyche are torn apart the analyst should take great care that the patient does not identify himself with one side of his conflict. It is important to help to create a broad base for the pa-

tient to stand on. He must increase his knowledge because knowledge protects. The patient also needs to become more independent or the analyst will be blamed for his condition, especially if the patient clings too tightly to the analyst and leans exclusively on him. Many would rather believe others than to their own thinking. It is a fact that many who are cured would prefer to return to a condition of no responsibility. The insane do not stop up their ears so as not to hear the inner voices; rather they do it to close off the outside and so be better able to hear their own voices. J was once seriously threatened by a patient because he had, through his analysis, made it impossible for her to fall back into the old insane, irresponsible condition. Because the alienated have lost something (their sense of reality in most cases) they have gained something else, something that seems real to them. Through their a b a i ss e m e n t m e n t a 1 they have gained a realization of the world as it is, namely the world of the archetypes, the m u n d us arch e t y pus . Synchronous phenomena can also appear to them which possess a kind of worldly wisdom. The better that patients can assimilate their impressions from the unconscious the easier it is for them to establish a vital and meaningful relationship to their environment, and their condition remains much more stable even if remnants of certain ideas are not worked out. Degeneration of the personality sets in if such patients are left to themselves. Even when a patient has fallen into a psychosis he is better protected if he knows something of psychology. When geometric symbols appear in dreams or drawings they are the original images of the primeval condition. Geometric designs may also appear if a schizophrenic destruction is threatening. When everything is threatened with disorder and dissolution the en anti o d rom i c process occurs, corresponding to a time-reversal. Out of the longing for order the process is reversed as a compensation. This is the inverse of the process expressed in Boltzmann's principle (increase of disorder) thus, dreams, pictures and fantasies from the unconscious gradually begin to exhibit an order . Painting and drawing one's inner pictures is a form of self-enchantment for the purpose of inner change which creates what had previously been depicted. The more libido that goes into the paintings, the more completely do

they transform the painter himself. If someone has a mastery of total critical evaluation, it is possible for him to reach the processes of the unconscious through automatic writing instead of through "active imagination." He must ask questions, begin a dialectical process, insist on explanations, and protest if he is conscious of holding a different opinion from the one which the hand is writing. He must treat the voices as if they were patients and interject criticisms. He must discuss and argue as if it were a matter of life and death, work constructively, observe, watch to see if something really new emerges that is outside his experience. Such work can have extraordinary effects. The tongue and the hand are, of course, possessed by something other than oneself. One must not enter into trivial things but remain personal and simple; probate spiritus-- watch which spirit is possessing you. There is still a vast problem here. It is as if such voices or visions were autonomous. I still do not have a final opinion on this.

The technique of active imagination can prove very important in difficult situations -- where there is a visitation, say. It only makes sense when one has the feeling of being up against a blank wall. At such times images can break out of the unconscious. I experienced this when I separated from Freud. I did not know what I thought. I only felt, "It is not so." Then I conceived of "symbolic thinking" and after two years of active imagination so many ideas rushed in on me that I could hardly defend myself. The same thoughts recurred. I appealed to my hands and began to carve wood -- and then my way became clear. Active imagination is only legitimate if one is confronted with an insurmountable obstacle in a situation where no one can give advice. When I left Freud I did not know waere else to begin, but I knew that something else was there and that I must find it. It drew me to my inner self and my hands fashioned symbolic objects. Later on ideas began to come and I began to write them down. I knew that something in Freud's teaching was questionable and that I must find that "other." I had a strong resistance to such irrational behaviour because it did not fit at all with my picture of the world. Active imagination and automatic writing, painting and carving pictures from the unconscious, are all indirect methods of finding out what the unconscious means. 3 Indirect methods are indicated only when the direct way will not allow one to advance.

Schizophrenic cases who have hallucinations have a better prognosis than those who hear voices. Those who hear voices are more deeply enslaved by the unconscious. There is no difference in intelligence level between those who tend to have dreams and those who have visions. The unconscious behaves as if the laws of our world did not exist. It flies to the roof contemptuous of the laws of gravity. We must bring its demands down to earth and somehow try to realize them . We must follow up the fantasies and dreams and search until something is found that can be realized. Then we have succeeded in approximating the demands of the unconscious to the possibilities of the conscious world. It is a very real help to find an expression that combines and satisfies the demands of the inner and outer worlds, the unconscious and the conscious. That is the achievement of the so called transcendent function. 4

C.W. Nr 8 Soul and Death

p. 223

1) It seems that the unconscious is in terested how one dies, that is whether the attitude of consciousness is adjusted to dying or not.

C.W. Nr 8 Soul and Death p. 223

2) The urge, so often seen in those who are dying to set to rights what. ever is still wrong, might point to the same direction.

Memories, Dreams and Reflections, in the future quoted as Memories

3) ... at any time in my later life, when I came up at a blank wall, I painted a picture or hewed stone. Each such experience proved to be a "rite d 'entree" for the ideas and works that followed hard upon it.

C.W. Nr 8 The transcendent Function

4) The transcendent function means a psychological function, comparable in its way to a mathematical function of the same name ... it arises from the union of conscious and unconscious contents.

p. 69

Archetypes

When all the archetypal images are properly placed in a hierarchy, when that which must be below is below, and. that which must be above is above, our final condition can recapture our original blissful state. Archetypes are images in the soul that represent the course of one's life. 1 One part of the archetypal content is of material and the other of spiritual origin. The more an archetype is amplified the more understandable it becomes. It is hard to explain because the spiritual cannot be expressed in a few words. The archetype signifies that particular spiritual reality which cannot be attained unless life is lived in consciousness. Archetypes are not matters of faith; we can know that they are there. An archetype is composed of an instinctual factor and a spiritual image. The approaches to it from the instinctual or the spiritual side are very different. The libido cannot be freed, however, unless the archetypal images can be made conscious. 2 When fantasy pictures are brought into consciousness their intrinsic energy is liberated. In this way the instincts become integrated and ordered. When only the instinctual element of the archetypal content is active there is chaos (mas sa c onfu sa).

Archetypes can change whilst the individual remains quite unconscious of their movements. Conceivable they change spontaneously. The archetypal content of dreams disappears and is replaced by a new one, even when the earlier form has not come into consciousness. From the nature of a particular archetype it is possible to predict which will follow it. It can be assumed that the flow of a rchetypes at a particular time characterize that historical period in a particular way. The typical events of an e ra are determined by the succession and the quality of the corresponding archetypal images. The succession of the archetypal motives is a collective development and has nothing to do with the individual. 3

We may imagine that the archetypes, being only the residual deposits of human experiences, would have represented animalistic life in an earlier period. The archetypal primordial forms were already present, however, at the

dawn of hwnan consciousness; at its centre, everything was already there as an a p rio r i possibilit,r. Even thE first experiences of man were already fixed; we can only translate these patterns, these archetypes, into form we can understand. Men have to realize the archetypes which are present at an unconscious level in creation. Al potentialities lie in the unconscious like ideas that have not yet been embodied nor experienced yet as reality. Th archetypes are present in the unconscious as potential abilities which, at a given moment, are realized and app lied when brought into consciousness by a creative act. As an analogy we can suppose that every inspiration produced out of the unconscious has a history. A new situation occurs as a constellation produced by the archetype, a new inspiration emerges, and something else is discovered and becomes a part of reality.

A host of possibilities is still embeded in the archetypes, in the realm of the Mothers. The abundance of possibilities eludes our comprehension.

The origin of the archetypes is a crucial question. 5 Where space and time are relative it is not possible to speak of developments in time. Everything is present, altogether and all at once, in the constant presence of th pleroma. I remember standing on a mountain top in inneJ Africa, seeing around me an endless expanse of brush and herds of animals grazing, all in a deep silence as it had been for thousands of years without anyone being aware of it. 6 "They" were present but not consciously seen; they were as nameless as in Paradise before Adan named them. Name-giving is an act of creation.

Where SJlace and time do not exist there is only oneness (mono f e s) . There is no differentiation; there is only pleroma. Pleroma is always with us, under our feet and above our heads. Man is the point that has become visible, stepping out from the pleroma, knowing what he iE doing, and able to name the things about him. Although the earth existed before there were any hwnan beings, it could not be seen or known by anyone. In China they say that the ancestor of the family, the one who stood at the beginning, is the Cosmos. Out of him was everything ere a ted: in the time before time. There is nothing to explain or distinguish in the oneness because sequence and causality do not exist. The archetypes are the material of the God- Creator. The constitute a primeval ocean charged with potentiality.

C. W. Nr 8 Nature of the Psyche p. 214

1) We must, however, constantly bear

C. W. Nr 11 Psychology and Reli6rion p. 148

2) The archetype is an irrepresentable

C. W. Nr 9 Aion

3) The archetypes are complementary

p. 196

in mind that what we mean by "archetype" is in itself irrepresentable, but has effects which make visualisation of it possible, namely the archetypal images and idea s. factor, a "disposition" which starts fw1ctioning at a given moment in the development of the human mind and arranges the material of consciousness in definite patterns. and equivalents of the "outside" world and therefore possess "cosmic" character. Tins explains their numinosity and godlikeness.

C . W. Nr 12 Psychological Problems of Alchemie, p. 14

4) The word "type" means "blow" or

C.W. Nr 12 Psychology and Alchemie, p. 14

5) We simply do not lmow the ultimate derivation of the archetype any more than we know the origin of the psyche.

Via, p. 255

6) There I was now the first human be-

"imprint", thus an archetype presupposes an imprinter .

ing, to recognise, that this was the world, but did not lmow that in this moment, he had first really created it. The cosmic meaning of consciousness became overwhelmingly clear.

The Archetype of the Shadow

The Bible says, "Whosoever shall say "Racha" to his brother is guilty of hellfire. " H we substitute "shadow" for "brother" and implicate the dark brother within, we open out this biblical word into new perspectives. It also says, "Reconcile yourself with him as long as he is on the road." "What ye have done to the least of your brethren ye have done unto me. " The least of me is my inferior function which represents my shadow- side. But what, if the inferior and neglected function expresses the will of God? When sacrifice is demanded it frequently implies the acceptance of our shadow- side. 1, 2

H the poles of the psyche are torn apart and the re is no living centre in a person, he feels forsaken and dominated by demons. His self is empty and he cannot draw the opposites together. The best protection against abandonment to demons is a conscious relationship to a close, living human being. In the case of a woman the relationship should be to a man. We should not try to escape upward or downward from the world. To want to be the best or the worst of men is megalomania. It is develish arrogance to want to destroy ourselves whenever we feel profoundly miserable. That state of consciousness which will not let us admit to having a shadow pushes his surroundings into a position of inferiority. All "good people" suffer from irritability. 3 We must be charitable to our weaknesses. An alchemical text says: "The mind should learn compassionate love for the body . " The unconscious shows us the face that we turn towards it. It smiles if we are friendly to it; but if we neglect it, it makes faces at us. We can only become real by accepting our sexuality and not denying it through saintliness. We must descend int o our own depths to have the vi si o Dei. There are always people who want to bring light into the world because they are afraid to reach down into their own dirt. But who can be humble who has not sinned? This is why sin is so important; this is why it is said

that God loves the sinner more than ninety-nine righteou~ men. The meaning of sin is that it teaches humility; the Church says, f e l i x c u l p a . 4

C.W. Nr 8 On the Nature of the Psyche

1) The realization of the shadow is the growing awareness of the inferior part of the personality.

p. 208

C.W. Nr 9 Aion, p. 8

2) The shadow is a moral problem

C. W. Nr 13 Phil. Tree p. 264

3) One does not become enlightened by

C.W. Nr 8 Job, p. 460

4) The guilty man is eminently suitable and therefore chosen to become the vessel for the continuing incarnation, not the guiltless one who holds aloof from the world and refuses his tribute to life, for in him the dark God would find no room.

that challenges the whole ego personality, for no one can become conscious of the shadow without considerable moral effort. imagining figures of light, but by making darkness conscious.

Anima and Animus

The power operating through the animus emanates specifically from the self, which is hidden behind it, and from its mana. According to my view the animus can be either positive or negative. 1 He is like a dragon guarding the bridge trying to prevent us from reaching the other bank. If we do not try to evade him, but go on courageously he becomes transparent and we can pass through without any harm. If we run away because the dragon seems too powerful we lose some of our vital energy and become soulless. Many people go on being soulless for a long time but the bill is presented in the end. If a woman does not follow her animus she loses both the direction and capacity for development. 2 A particle split off from the mother's animus can enter her children and act like an evil spirit. As soon as the mother integrates this animus side of her soul, her children are freed. The animus which is not realized by the mother is like a part of a soul with a relative existence of its own. When a mother attempts to live consciously through her animus her son has a chance to avoid becoming a p u e r a e tern us. If she does not, her animus forces the son to think for her. He is seduced to spiritual heights, finally falling to his death. When the woman experiences the mystery of creativeness in herself, in her own inner world, she is doing the right thing and then no longer demands it from the outside -- from her husband, her son, or anyone else close to her. 3 A woman should in some way harness herself to the animus (yoga). She should take care that her animus does not escape because if it gets away from her unnoticed and falls into the unconscious, it can be destructive. 4 A woman should constantly control the animus: by undertaking some intellectual work, for example: if the woman is an analyst I do not just mean the work she does with her patients, but some other work that she does on her own. Writing an article or giving a lecture can be helpful. A woman's climacteric is a time when one part of the psyche tries to leave the body whilst another part wishes 29

to remain. One part clings and the other runs away. If this part falls into the unconscious it becomes a part of the animus. Hildegard von Bingen transcended the animus; that is one woman's service to the spirit. A woman is oriented towards the animus because it is the son of the unknown father, the Old Sage, whom she never comes to know. This motive is hinted at in the Gnostic texts where Sophia in her madness loves the Great Father On the other hand a man does not know the mother of the anima. She may be personified, for example, in Sophia or the seven times veiled Isis. When a woman feels she is "understood", caution is indicated. When a woman has a very strong animus she can do terrible things .

Many a woman has been driven to disaster by her animus . If we try to make clear to such a woman, for instance,

that the man she wants to marry has been divorced three times and she is not likely to be happy as his fourth wife , she just remains animus-possessed. She is sure she is right, because she believes she is an exception. She think: she can exert her will upon life and so she runs headlong to disaster. Some destinies must be fulfilled whatever happens. When a woman realizes her shadow the animus can be constellated. If the shadow remains in the unconscious the animus possesses her through the shadow. When she realizes her animus, mystical generation can occur. Sarah was Abraham's legitimate wife, but Hagar, the dark one, had the procreative animus. Out of darkness the light is born. If a woman dreams of a superior role she wants to as-

sume in the world, it is best to advise her to write an article or an essay about her wishes, or to read some pertinent books and make an abstract. She must be taken seriously so that she can keep her animus busy. She can then see where she stands and what is lacking in order to carry out her plans. Knights in the Middle Ages paid their "minne" homage to "The Lady Soul. " A woman's service to a man has a spiritual aspect; a 30

man's to a woman has an emotional one. The erotic aspect that emerges from both is only the undifferentiated outer aspect, the primitive outer colouring, the vehicle, the base of the relationship. The higher aspects of the man's and the woman's service to each other are in the clouds. For a man the archetype of service to a woman is overpowering; for him it is a strong spiritual symbol. This was understood and cultivated in the Middle Ages. For a woman the animus is an image with a natural aim; she wants marriage , a child and a home. But a man takes a more religious attitude to this. A man motivates a given situation in a very different way from the woman on whom he has projected his anima. A woman usually experiences the situation quite differently. A man frequently has a beautiful picture of his anima, but if the woman on whom he has projected his anima spoke and revealed her motivation , a very different picture would appear. The man thinks she is heavenly, a ravishing Mother of God, because he is fascinated and a little intoxicated. But he has not completely grasped the image of the woman if he has not also seen her icy darkness, her cruelty, her plots, her cold serpentlike blood, her capacity for robbery by stealth. When a woman sets her sights too high and asks too much of herself we are tempted to ask, "What does she want to escape from?" She puts herself on a very high level to escape from the dark plans she would really like to execute. She must be given a cold shower to bring her down to earth from her presumption. Thoughts from the animus always lead one away from human relationships. A woman needs to discover the love which clothes sin. We cannot deliberately sin; we have to be in love in order to sin. Pow e r dominate s where 1 o v e doe s not rule. The anima is the handmaiden of the male principle. The animus must not be allowed to be a possessive demon but must be taken in hand by the woman. Then it will lead her to her destined wholeness and her self will emerge from it. "God must be repeatedly reborn in the soul." To a man the anima is the Mother of God who gives birth to the Divine Child. To a woman the animus is the Holy Spirit, the procreator. He is at once the light and the dark God -- not the Christian God of Love who contains

neither the Devil nor the Son.

Primeval history is the story of the beginning of consciousness by differentiation from the archetypes. It leads to the fire whose origin lies in a crime. A man on this earth carries the flame of consciousness within him. Individual existence is the crime against the gods, disobedience to God, the peccatum originale. Out of this projection of spiritual fire is born the anima. The coldness of the psyche is in opposition to the warmth of the fire. The anima comes out of an emotional act, taking place in darlmess, the compensation for the crime against the fire; the anima is the compensating element that must be extracted from matter. It must be begotten by a creative act to compensate for the rape of the fire. 5

A man needs to be hostile to woman 6 in order to free himself from the "Baubo" that he sees in his mother. When the Primeval Mother is overcome the anima can become a world consciousness; she must be chiselled from the earth. The seed of the anima is only productive when man can subordinate his libido to the female principle. If he does not succeed the anima runs away and the man turns to violence to find himself -- to the tormenting of those around him or the boasting of self-importance. It naturally makes a great difference in practice to a wo-

man whether a man projects a positive or negative anima on to her , but psychologically speaking they are equivalent projections.

C.W. Nr 13 Phil. Tree

1) Like every archetype, the animus has a Janus face.

p. 268

C. W. Nr 13

Phil. Tree p. 267

2) The animus is the masculine thinking in a woman.

C. W. Nr 9 Arch. of Coll. Unconscious p. 29

3) For the son, the animus is hidden in the dominating power of the mother and sometimes she leaves him with a sentimental attachment that lasts throughout life and seriously impairs the fate of the adult.

C. W. Nr 13 Comment. Secret o. Golden Flower p. 41

4) On a low level the animus is an inferior Logos, a caricature of the differentiated masculine mind, just as on a low level the anima is a caricature of the feminine Eros.

C.W. Nr 9 Arch. of Coll. Unconscious p. 29

5) If the encounter with the shadow is the "apprentice piece" in the individual development, then, that with the anima is the "masterpiece".

C. W. Nr 11 p. 75

6) It is normal for a man to resist his anima, because she represents the unconscious and all those tendencies and contents hitherto excluded from conscious life.

The Archetype of the Self

The ego is the workshop where the self is made. The self has inconceivable powers and possibilities but it needs a world in whic h these powers and possibilities can become conscious . Objects and a world to contain them are necessary for consciousness, a place where differentiation occurs and can be experienced. The self is always present but does not know it ... yet everything must be brought into consciousness. A saying of the alchemist is, "God is a circle whose centre is everywhere and whose circumference is nowhere." The saying holds for God, for the anima m u n d i and for the soul of man. A variety of forms is revealed through the realization of the self. The self is dissolved into many egos. 1 When the self has become conscious it leads to "participation mystique." The self is not wholly personal. One has one's own personal view of it, but at the same time it is also, in a sense, more general. It is also the self of others, being greater than the individual. A man is both, ego and self. The ego receeds more and more to make room for the self, changing the individual until the ego has disappeared. The spiritual has to be incasuated, but to be able to transform the ego into the self requires also a descent into the depths, into the gross clay (as Freud saw), so that everything has been experienced. When we say "Our Father," the Father 2 also symbolises that self which is hidden in Heaven, in the unconscious. The Son (Christ) is the consciously achieved self. The Holy Spirit is the Paraclete promised by Christ in the Words "Ye are as gods," or "Greater things will be done by you." If a man sees himself as imago Dei he should and

must make good use of his time. The ego, the puny man, is the opposite of the imago De i . If God is A and Christ is B and man is C, then C equals A. It is said sometimes that Christ relinquished his divinity and became man. But that cannot be, for what can have become of the divinity? 35

I do not lmow in what relation the ego stands to the self, but the self as a transcendent possibility is always present. As an ego I am less than my totality because I am only conscious of being an ego. The self is infinitely more extensive. The ego is a province, merely an administrative centre of a great empire. Man is an indescribable phenomenon because his self cannot be completely grasped. The self is the light of the world; it is the full realization of everything in consciousness. Every animal and every plant is a representation of the self... Thus the whole world enters consciousness. We would call the self a multiple consciousness in God, or a spiritual Olympus, or an inner firmament. Paracelsus already lmew this and wrote it for us. The self is simultaneously something abstract and something personal (supremely personal, indeed}. It is like the mana that is spread throughout nature which we can only make contact with through our experience of life or through ritual. Then mana becomes for us incarnated divine power having the aspects of numen and the unknown daimon i u m . It is as if a turbine in a power station were suddenly to become conscious and say, "I am a part of this power ... but I need water to function and engineers to care for me. "

C. W. Nr 13 Paracelsica

p. 182

C. W. Nr 11 Transf. Symbol. in the Mass

1) The seli which includes me includes many others also. For the unconscious that is conceived in our minds does not belong to me and is not peculiar to me, but is everywhere. It is the quintessence of the individual and at the same time the collective. 2) ... something which existed before the ego and is in fact its father or creator.

p. 263

Religion

The inner man has access to the sense organs of God. 1 God has a longing for man and it seems there is provision for God to be created in man's consciousness. 2 Consciousness is the cradle of the birth of God in man. 3 A religious life presupposes a conscious connection of the inner and outer worlds and it requires a constant, meticulous attention to all circumstances to the best of our knowledge and our conscience. We must watch what the gods ordain for us in the outer world, but as well as waiting for developments in the outer world we must listen to the inner world; both worlds are expressions of God. There is no general prescription for salvation. "If thou knowest what thou doest, thou art blessed." I must know what the Church teaches but I must then ask myself what my own law is. When someone says, in the words of the "Our Father, " "Thy will be done," we must find out, if he is capable of taking both the inside and the outside, the ego and the world, into account. By "Thy Will" one person may mean only what his unconscious dictates, while another may disregard all his thoughts and aspirations and fatalistically accept all that happens in his outer life. To some people we must say, "You must choose your own way; you must act." Others have to learn to refrain from acting. Few take both into account, which is why De us e t hom o is so important. Imagine a person who only sees two possibilities, two dimensions. Rest your fingertips on the table. The person who can only see two dimensions is aware only of the fingertips. He does not see the curve of the hand above the fingertips combining them into a whole -- just as the invisible wholeness of man hovers over and combines all his possibilities. So it is, that only the individual acts of the person are seen, rather than the whole person with both male and female aspects. The whole man is standing in eternity and is manifested in time as a manifold: Shiva and Shakti, that is. The Kingdom of Heaven is a primordial condition like Paradise, but it is later in time and cannot be reached 39

by regressing, only be going forward. We do not know whether our present order is final. At another level a new creative solution may be required . Instead of saying, "God is beyond good and evil," we can say, "Life is both good and evil." God is understood here as all that is beyond our capacity to grasp, beyond all our imagining. 4 We see things only in contrast: fullness and emptiness, light and shadow. So in China God was represented by a jade disc with a hole in the centre; the disc rests in a container like the Host in the monstrance. The hole in the disc is a way of representing God as the unnameable and the unlmown. The Lord's words, "Blessed are they who know what they do," seem in direct contradiction to the other words of Christ, "Forgive them for they know not what they do." But life feeds on opposites. When a little old woman carries wood to the pyre to burn a saint who is thought to be a heretic we might say, " Forgive her , 0 san c t a simp 1 i cit as . " We might also say that only he is blessed who knows what -he is doing. A priori contradictions will always appear in life. The words of the Bible and the sayings of Christ are paradox. We too must be paradox , 5 for only then do we live our lives, only then do we reach completeness and integration of our personalities. To be whole is to be full of contradictions. The unity never becomes apparent because the opposites within us operate and mingle in various ways and it is their interaction that makes the whole man. The complete human being, the hermaphrodite, is never visible. He is indescribable, always a mystical experience. That which shows itself is always paradoxical so there is no uniform image of the personality. Biographies seem so unreal because they attempt to give a consistent picture of someone' s per sonality. The visible image of man is that he is both Christ and the Devil at the same time; the image is truthful only when it is ambiguous and paradoxical. That is why we can also say that doubt is a higher state than certainty . He who doubt s can see both possibilities. It is pleasant for us when certainty is attained, but is must not last too long for certainty is not life. It looks as if God was unconscious. Anyone who knew the

goal would not have taken such a roundabout way with creation. It took a very long time for the brain to appear on the earth. The dinosaurs give the impression of havinfi 40

completely empty heads; then bumps appeared, then much later horns grew from the head, and much later still the brain was formed. It seems as if there was an urge to create something. The least differentiated animals developed the most: only that which is incomplete can perfect itself. Only an unconscious creative power could have worked so hesitantly which is why I think the creative God was unconscious. This assumption also accounts for the many prehistoric catastrophes. It does not imply that creation was accidental but that it seems as if its intention was limited in scope. The bumps and the horns were the first experiment on the head, then the brain formed inside, then warm blood, fur and feathers appeared, and only at this stage did consciousness become a possibility. If we assume that God was unconscious how can we explain our belief that everything existed as an idea from the beginning of time ? The unconscious has its consciousness, it reveals it f. i. through dreams, for otherwise we could not know anything about it. God holds all of creation in the unconscious: Paul preached in Athens and said, "God scorned the time when men lived in unbelief, 'in agnosia'." There are several passages in the New Testament that are not correctly translated for us. Met an o e in was translated as "do penance" when it should actually have read "change your ways." "Change your ways" had moral significance for the needs of that time. If the Creator knew everything in advance history would

seem like a badly running machine, then. God would be responsible for cause it must have arisen from his sumption of divine prescience or of nonsense of the world. 6

misfiring now and each catastrophe bemistakes. The asa personal God makes

To understand the God-Creator as absolute potential is to recognize a power which is endowed with meaning in space and time and in causality. Meaning is, indeed, only a quarter of the whole, but when all four come into coincidence, consciousness comes into being. If God were almighty how could it have taken 400 million years to reach this point from a time when only fish existed, if creation was not an unconscious search and a groping in the dark? How could we account for these enormous quantities of fish before new beings could come into existence? This is my myth about God and his creation. The four aspects, the quaternity of the Creator- God are

space, time, causality and meaning. Human consciousness is the second creator of the world. Only through extreme differentiation and distance can consciousness come about. A God who is a God of a people or a God of everything cannot individuate himself and so cannot really become conscious. God seems to be unconscious: He does not seem to know men. He tries to see them as He is Himself. Man is also distinct from the angels because he can receive revelations, be disobedient, grow and change. God changes too and is therefore especially interested in man . Christian dogma brought immense advances in religious comprehensions. 7 God the Father became the Son and His own soul, the Word that became flesh. Each son of God must awaken this new reality in himself . But then the conflict appears: I am high, I am also so low , and on my right and left hand hang criminals. If I can bear this I am crucified and must carry this cross and the world as well. Clu路ist is not the Son of the Imperato r ; he is an illegitimate child of Nazareth "from where no good ever came." I am a son of God when I do the simplest things; but how difficult it is to do what is absolutely unimportant when I feel I am so significant. It is a beautiful message that one is a child of God but it can have a devilish effect. Christ's tragedy could be much more impressively portrayed in our day than as the figure of a preacher wandering through Palestine two thousand years ago, not even needing to support himself. But how can we in our day have the idea of Christ in ourselves yet have to make a living as a bookkeeper, to meet Miss Meyer and marry her, have children and be obliged to live with them ? Imagine an evening at "The Corner Tavern" as Mr. So and so, a glass of beer in front of him, and in his heart the outrageous claim, "I am the son of God." How is the darkness to know the light if it does not partake of it? God deigned to take on the image of man. We are his eyes and ears, imago Dei in homine. 8 We must pray, "deliver us from evil," and not only man but God as well must be redeemed. fu the film "Green Pastures" God the Father says, "I must become a man myself" (to redeem them and myself). We can avoid the penalty of hybris by making a sacrifice . Each of us must find in what area his sacrifice must be 42

made. If we can think of the worst possible sacrifice for us we are close to knowing which we must make. A sacrifice is doing what we would force others to do. If we hold back through fear of hybris then we fail in our task and become a homunculus . The acceptance of the shadow is a sacrifice. For the man who feels himself to be the God- Creator the acceptance of his compensatory feminine side is also a sacrifice. The image of the Divine Child characterizes our relation with the Self. In philosophy God is abstract, an idea, imageless. But the Divine Child is the incarnation of an idea; it permits us personal access to an idea which we could not easily realize without it. The most serious question to ask, it seems to me, is what will Christianity have to say in the future? What is the meaning of an attachment to the cross, what are the four functions? What does it mean to say "He gave up the ghost" or, "My God , why hast thou forsaken me?" What does this mean for humanity? What does it mean to say that man dies yet only the risen still live? All these questions may become actual during the next two thousand years, in the era of Aquarius. The more one understands wholeness and through inner experience approaches it, the more one quasi resembles God. 9 "The Spirit examines everything, even the depths of Divinity. " This sentence was an editorial error (in the process of veiling the Log i a) which should not have been embodied in the Bible. We must not forget that we are only ants ... but that even an ant is an imago Dei. I do not know whether Karma creates the ego or the ego creates Karma.

C. W. Nr 11

Job, p. 455

1) Psychologically the God concept includes every idea of the ultimate, of the first or the last, of the highest or lowest. The name makes no difference.

C. W. Nr 11 Job, p. 455

2) God wanted to become man and

C. W. Nr 11 Job, p. 401

3) One should make clear to one self,

C.W. Nr 11 Job, p . 360

4) If we say "God"? we give an expression to an image or verbal concept which has undergone many change s in the course of time.

C. W. Nr 12

5) Oddly enough, the paradox is one

p . 10 Psych . and Alch.

still wants to ... what it means , when God becomes man.

of our m ost valuable spiritual possessions, while uniformity of meaning is a sign of weakness .

Memor ies p . 32

6) If there were no imperfections, no

C. W . Nr 11 Job, p. 441

7) Christianity itself would never have

C.W. Nr 11 Job , p. 402

8) But in omniscience there had exi sted from all eternity a knowledge of the human nature of God or the divine nature of man. This realization is a millenia! process.

C. W. Nr 12 p. 10

9) However we may picture the relationship between God and soul, one thing is certain: The soul cannot be "nothing but. " On the contrary it has the dignity of an entity endowed with consciousness of a relationship to Deity. Even if it were only the relationship of a drop of water to the sea ...

Psych. and Alch.

primordial defect in the ground of creation, why should there be any urge to create , any longing that must be fulfilled? spread through the pagan world with such astonishing rapidity, had its ideas not found an analogous psychic readiness to receive them.

The Church and the Bible

If the Nazis had invaded Switzerland during the Second World War, I would have become a Catholic out of protest because the Catholic Church would then have represented the only spiritual power lP.ft . That is, of course, if I had not been shot fir st.

The existence of the Church has its own validity. 1 Anyone who drops out of the Church loses its maternal protection and is a prey to national confessionalisms. It takes an enormous inner strength to live through severance from the Catholic Church. It is a tremendous responsibility to endeavour to entice someone else away from the Church.

Many now stand outside. For those who are engaged in a vital conflict, a onesided commitment is always presumptuous. 2 They are reproached by others for not being humble enough to take from the Church. This is not so: they separated themselves from the Church out of reverence for the Spirit that bloweth where it listeth. 3 When Christ is most luminous the Church receives the least light. The light of the Church is therefore greatest when the moon is in opposition to the sun. Some examples of editorial slips made by the Church in the Bible: "Ye will be as gods!" "When thou art alone then I am with thee. " '-' If thou would 'st pray enter into thy chamber ... " The parable of the unjust steward. Many patients must grasp that there is much that lives in their psyche that is not consonant with the Church: it is the Spirit that continues to beget and bloweth where it listeth. One need not always be in opposition to the Church. The Church is valid up to the point where life goes on. There are often elements in the psyche that are absolutely heathen. They have to be domesticated in some way in Christianity, but there are stille certain heathen elements that even the Church has not been able to absorb.

C.W . Nr 8 Psych. and Rel. p. 46

1) Dogma represents the soul more completely than a scientific theory, for the latter gives expression to and formulates the conscious mind alone.

C.W. Nr 8 Psych. and Rel. p. 30

2) I want to make clear, that by the term "religion" I do not mean creed.

C.W. Nr 12

3) So long as religion is only faith and outward form, the religion's function is not experienced in our souls, nothing of any importance has happened.

p. 12 Psych. and Alch.

Good and Evil

We can only speak of the relativity of good and evil in individual cases. The categories of good and evil cannot be suspended; they are continually alive and cannot be attached to material things. 1 Evil is that which obstructs meaningful vitality. 2 It may show itself differently in each case. That which is above by reason of its charity, suppresses that, which is below; then the lower craves what is above. In the Middle Ages the flight to the spiritual world was still necessary. It was meaningful then to want to live

spiritually and give little attention to the material, for meaning was directed towards the spirit. But it is meaningful today to want to descend with dignity to the chtonic world. He who wishes to take the Kingdom of Heaven by storm, to conquer and eradicate evil by force, is already in the hands of evil. The problem that is central and closest to our hearts already contains the lurking danger of evil. 3 We must therefore beware of impetuous decisions and enthusiastic radical attitudes. We should hope, very quietly, that things will turn out right in the end. The Devil can grab hold of the best and most beautiful act and use it as a trick to corrupt man whenever man wants to establish good by force. This is brilliantly illustrated in Aldous Huxley's "Grey Eminence. 11 In spite of His Eminence's life of prayer, asceticism and personal chastity, the Devil caught him at the moment of his highest service. At the very moment that someone believes he must undertake a mission, the Devil has him in his claws. The opposites are indeed very close together. In the subterranean mandala the fire is at the centre. It stands for evil and the Devil and, at the same time, the most sacred, the Holy Spirit, the ignis sapienta. The idea that Lucifer was the most beautiful of the angels also comes from the centre. The Christian God is God the Father, God the only begotten son, and the Holy Spirit. But three qualities are not sufficient to determine the world. One part is left out: Evil, or the Devil. The

remedy lies in the fourth part. The Holy Spirit has to come into contact with the material world and beget; He is the new Yahweh standing on the third step. 路Satan unlike Christ, was created, not begotten. When I create I am free and not dependent. We talk of the ambivalence of evil, but the real question is whether an apparent evil is ever a hundred per cent bad. We see again and again that what is morally repulsive can have moral qualities and sometimes lead to good ends. Evil can be either a dazzling or a repellent example for virtue. We might ask, "Has the unconscious arranged it like this because it knows that in no other way, without this detour into evil, can any good be accomplished?" A similar situation occurs in the case of the good; we see what often happens to good intentions. A generous father raises a wastrel of a son. Giving a be ggar some money may be the cause of his never working again. I often have to say to an anxious mother, "It is your dam ned love and anxiety that are preventing your children from ever growing up." Those who are always on the look out to do charitable works serve virtue out of their moral cowardice and fall into the worst depravity. They are really in the depths; they never do evil themselves but force those in their immediate surroundings to commit evil. Even the Church speaks of f e 1 i x c u 1 p a . Christ said of Peter who disavowed him, "On this rock I will build my Church. " It is a psychological fact that someone who is disloyal or a liar can be capable of utte ring the truth to an extent that we cannot fore see. When the phenomena of guilt appear we have to ask, "What have I done?" Yet often we have done nothing but avoided a duty . Not doing something can arouse guilt even when there is no sin and no wicked deed in evidence. To evade action is really to bury one's talents. He who is most guilty is most innocent; the most holy man is the one most conscious of his sin . Sin is considered to be the opposition of the human will to the Divine will. It is also said to be unavoidable , and there are many e xa mples through the centuries that atte st to this. But if we think that God were responsible for the original sin, there would be no more mystery abou t sin. Adam and Eve would indeed have been inadequate people if they had not noticed which tree the right apples grew on. Man is neve r by himself; there are always two. His will 48

is always crossed by a good and a bad desire which unfortunately cannot be combined. But who says they are not both the same? Our human criteria of good a nd evil are open to criticism. Good can grow out of evil and out of good can come evil. All these considerations show us that we need to revise the Christian conception of God. The Book of Job could foreshadow a revision. In the Christian image of God, evil is split off and personified by Satan; in our conception of God only the s u m m u m bonum is represented. Job did not have to suffer for his sins as his friends thought; it was rather that God required Job to look at His dark side as well. I could unite the opposites good and evil if I could say, "The right is as wrong as the wrong is right. " Unfortunately good and evil are separate and we are unable to see the whole. We ought to be as detached from good as we are from evil but this is not practically possible. At best we can have an idea of this and each of us can ask, "Where am I wrong? Where am I at odds with myself?" We can seek unity within, not only in our own persons, but also vicariously in the realm of politics -- in the great conflict represented by America and Russia, for instance. If someone has experienced too much evil he has to seek compensation. Someone who has experienced too much evil instinctively wants to cut himself off from it. Indeed there are some experiences that cannot be conquered because they have taken a part of our soul with them. In that case the unacceptable evil has fallen through the bottom of the sack and been lost, taking with it a part of the truth and a piece of the world. A part of us dies in such an experience. Those who have lived through limited evil are more easily able to imagine evil and war. But extreme experiences of war or concentration camp often do not allow conscious realisation and have to be compensated for by another extreme position, the extreme good. If we study the horoscopes of a murderer and his victim we find that the victim has murdered himself.

Memories p. 329

1) I have pointed out many times , that as in the past, so in the future , the wrong we have done, thought or intended, will wreak its vengeance on our souls. Only the contents of jugement are subject to the diffe ring conditions of time and place anct therefore take correspondingly different forms.

C. W. Nr 11 Job, p. 434

2) ... for instance it is good, if evil is sensibly covered up, to act unconsciously is evil.

C.W. Nr 11 Job , p. 434

3) An apocryphal insertion at Luke 6. 4: "Man , if indeed thou knowe st what thou doest, thou art blessed, but if thou knowest not, thou art cursed and a transgressor of the law."

Men and Women

A man often makes a decidely infantile resistance to a woman and therefore at the same time to his own unconscious side. 1 Women and the unconscious are , to him, closely connected and he believes he must save himself from both of them, sometimes in panic. A man also has a secret fear of a woman's opinions. Yahweh had this fear of Sophia and yet she helped him to create the world; he took on too much, without moderation. A woman is more likely to acknowledge her own duality. A man is continually blinded by his intellect and does not learn through insight. 2 A woman is necessary to force a man to live in the concrete world. If he has a relationship with a woman he is no longer only an intellect whose wings hover over everything. When he marries he becomes concrete, is the husband of this particular woman in the world, and has a real address and specific responsibilities. Love between male and female is only the compensation for the enormous tension between the two principles. This contrast between male and female is expressed cosmologically in India through Shiva and Shakti. Shakti creates Maya to make Shiva visible; the female principle builds reality. The greatest darkness is always felt through the opposite sex. A woman thinks, for instance, "If he were only different." But her supposed vis-a-vis is only her own projection. There are women who believe that man will from their goals and men who often believe want to keep them from their work; yet the are either fear of the other sex or of one's scious.

deflect them that women real causes own uncon-

A marriage is more likely to succeed if the woman follows her own star and remains conscious of her wholeness than if she constantly concerns herself with her husband's star and his wholeness. A man would not think of following his wife's star because this function of relationship is not developed in him. He thinks of his own star and of his own work. The woman must think of herself and although she may be more advanced in wholeness

than her husband she must not look back at him, for only then is the way clear for him to follow her. She must not cling too closely or he will feel like a baby being fed groats. The wrong kind of behaviour by the woman, can prevent the man's growth. When an erotic relationship comes to an end, a woman can lose her mind; but a man can also look at other women. I am not saying this just because I am a man, but because I often hear women complain, saying that their husbands are so true and attached to them. The woman's intention is to hold onto the man, as this is inherent in the breeding instinct. But it is not interesting for a man to be harnessed to one woman; he wants freedom. Evidently Nature has arranged the female psyche accordingly. Women who live by their instincts only find a man interesting if they are not quite sure of him, if he might possibly run off; such a man is far more interesting to them than one paralysed by fidelity. Nature is not foolish and means the woman to exert all her charms in order to hold the man. Many women unfortunately make terrible mistakes once they are married; they put all their efforts into keeping the house and not into the erotic sphere. 3 The woman often plays with the hope that the man she loves will fall ill, so that he is no longer able to escape and is completely at her mercy. In a marriage neither partner sits on a throne. When there is infidelity and one despairs and believes that life is impossible without a relationship with the partner, fate has demonstrated that one is not grown up and is not yet mature. It implies an extraordinary maturity for one to be able to renounce the support given by a relationship. We must be careful not to give up our existence; we must be able to exist alone. In such a situation the attitude of the person to the suprapersonal is decisive and the problem of the religious decision becomes the determining factor. We can only adjust to the will of God. We must not establish a power complex of superiority; the i m p o r tan t and on 1y problem is how to confront the conflict one self, not what the other person does. All of nature goes along with a man when his decision in answer to his great problem is right. 11 All grain means wheat; all ore means gold. 11 The only thing that matters is what a man does with his problem -- what he himself does for himself.

Only when the people involved are dull, or when there are serious material needs, is a marriage free from certain difficulties between the man and the woman. When culture and differentiation are present, marriage immediately becomes more problematical. There are some women who unconsciously desire their husband's death and this wish can actually kill -- it only needs a chair that tilts or a rug that skids. Everything that vitally concerns us but is suppressed and not acknowledged, whether it is good or evil, will be pursued without our knowing -- and this can lead to murder.

C. W. Nr 11 Psych. and Religion p. 43

1) . . . to take the woman's image, in other words, the unconscious.

C.W. Nr 8 Job, p. 395

2) Perfection is a masculine deside-

Memories p . 168

3) It is a widespread error, to imagine, I do not see the value of sexuality. On the contrary it plays a great part in my psychology as an essential, though not the sole expression of psychic wholeness.

ratum, while woman inclines by nature to completeness.

Synchronicity

When someone is w1der a grave threat, and the archetypes are constellated, synchronistic situations can arise -- events that are independent of him, existing in the outside world. 1 Synchronous events are widely acceptet in Chinese philosophy 2 and are the basis of astrology. 3 We should be particularly watchful when synchronous events occur for a numen is then in sight. In a certain mood one notices that the crows fly towards the left. When an archetypal event approaches the sphere of consciousness, it also manifests itself in the outer life. Darwin's idea was discovered in different places simultaneously; it corresponds to a certain pattern in the unconscious. There are indeed many strange and extraordinary natural laws . When an archetype is constellated it can appear in the inner and the outer world at the same time. Each distinct case is an example of creation. Here are two more examples of synchronism: A woman dreamt of three small tigers that changed into one large tiger (her "bush soul"). The next day she went for a walk outside the town and passed a barn where she saw three baby tigers in the winter quarters of a circus. Another woman passed a new construction site. She saw a slater on the roof who slid along it in the course of his work. She thought, "If he should fall now ... " At this moment another workman, unnoticed by her, did fall and was killed. She had the feeling it was her fault. But there is no causal connection between the woman's thoughts and the death of the workman; it is a case of an a-causal significant coincidence. Is the oracle of the I Ching (the Chinese Book of Changes) so effective because each hexagram contains so many ambiguities that the unconscious can pick out something suitable for every situation? Does the hexagram really give the right solution for a particular situation? There are some hexagrams that have multiple meanings and others that fit a situation uniquely. The I Ching does not contain information that can be learnt or can be experimented with. 4 There are only unique situations and when 55

one consults it a second time the influence of the first reading has already changed. I do not use the I Ching very often myself but it has always given me something . Even when I could have sworn that the text did not fit my situation, I always took the time to meditate carefully on the text. By doing this, I found the text brought me to a different line of thought. I sometimes think something is important but by the next day it is evident that it is completely unimportant. The I Ching can change me, if I have the patience to meditate. It is like a wine of noble vintage. It is possible to participate in the unconscious with other persons, with animals and even with objects, through an unconscious a b a i s s e men t d u n i v e au mental. A connection is made and something may happen. I may, for example, verbalise what the other person intended saying. But even the clouds, or a glass, can reflect the inner psychic situation.

Matter may be stimulated by the inner psychic process, understood archetypally, to produce something analogous. A latent tension, for example, can manifest itself in creaking wood. Matter plays along with the psychic process. There is a story that says that when Mohammed ascended into Heaven the stone in the Temple of Jerusalem wanted to go too. The archetype manifests itself in the outer world as sympa thia.

C.W . Nr 8 Synchronicity p. 441

1) Synchronicity means the simultaneous occurrence of a psychic state with one or more external events, which appear as meaningful paralles to the momentary subjective state.

C.W. Nr 11 Foreword I Ching p. 593

2) Just as a causality describes the sequence of events, so synchronicity to the Chinese mind, deals with the coincidence of events.

C . W. Nrll Foreword I Ching p. 602

3) The irrational fullness of life has taught me, never to discard anything, even if it goes against all our theories.

C.W. Nr 8 Synchronicity p. 452

4) The method like all divinatory or intuitive techniques is based on an acausal or synchronistic connective principle.

Science

The articles of faith of science are: space, time and causality. The fourth is missing and rejected: the pleroma. Science can collect experiences and find averages but the central and essential phenomena are passed over. Science only reaches the crudest basic conclusions. The philosophy of natural science is not realistic but abstract. Whole areas of life are considered by science to be non-existent so that it can concern itself with the laws of space and time. But in the world it is not what is usual or general that is essential, but the exceptional and the individual; there is no such thing as a normal person, even in biology. The result of science is to reduce everything abstractly to an average; in spite of all its ingenuity it cannot create identity. Physics does admit that there are exceptions that can be expressed as statistical truths, but it has no room for the a-causal. A scientist who was once cornered by me did not want to admit any exceptions to causality and said, "Let us call these occurrences transcendental." The scientist is prejudiced by reason which acts to hide the world from him. Reality does not lie in statistical averages but in exceptions. There are events which do not obey statistical laws but only those of probability . Analysts and mathematicians both consider themselves infallible; they live with invisible magic cloaks around them . They are both concerned with archetypes . Archetypes are living powers, they are the "thoughts of God." 1 I should like to study the theory of numbers. What is a number, an entity, a sequence, an archetype? We think we can perceive and grasp a number logically and suddenly it behaves quite differently from the way we expected. We are not thinking of prime numbers when we string beads together. We do not think of numbers as symbolising laws. It is a fundamental phenomenon of mathematics that numbers are not just mathematical entities but individualities. We believe we are playing with equations and suddenly it transpires that certain equations express the laws of electric currents. God played and formulated currents. The unconscious creative power concerns itself with the idealised reality; so mathematics has tremendous reality.

It is characteristic of the transcendent that it can be pictured and escribed by numbers; the passage of time, quantity, and identity, are spiritual substances. The character of the image is not determined by numbers. Pure spiritual substance is eternal. An image as such needs neither time nor space. Where numbers indicate a measure we move into the material. A concrete image is a manifestation requiring space in which the spirit clothes itself in the material in order to draw to man. Images and numbers are doors through which the spiritual can reach man.

Newton experienced a 路 breakthrough into the unconscious through his spiritual isolation. When we leave society and the community of human intelligences the spirits rise from the unconscious. As intelligent beings, however, we are dependent on human society; the unconscious is no substitute for reality . Newton was isolated by his discoveries and such spiritually isolated persons are more in danger of splitting -- as Beethoven was, for example, when his music was not accepted. Although Newton received recognition he could not find his way back from the spheres he had discovered; he could not free himself from them. The announcement of an important truth, even with the best of intentions, can lead to an extraordinary mess. That was the fate of Prometheus. It is therefore important to husband dangerous material very carefully so that first graders do not get hold of dynamite.

C. W. Nr 12

Psych. and Alchemy p. 14

1) When I say as a psychologist , that God is an archetype, I mean by that the "type" in the psyche.

Miscellaneous Remarks

Schizophrenics with visions and hallucinations have a better prognosis than those who hear voices. The latter are more enslaved by the unconscious. There is no difference between ''my" objective unconscious (my pictures drawn from the objective unconscious) and the objective world or world events. If "it" happens to me I do not have it any more in my hands than if it happened in Russia, in the air, in the house, or on the street. It can be compared with radio waves; it is everywhere in the air around us, we receive everything that moves through the aether independently of us. The concert is not played in the radio set; those sounds are not made in the receiver. Whatever happens psychically in me I can perceive, but i_t is as objective as if it were taking place in Siberia. There is really no distinction; the flow of objective events passes through the outer as well as the inner senses. The contents of our psyche is a part of the larger, objective course of events. It seems to me that we are at the end of an era. The

splitting of the atom and the nuclear bomb bring us a new view of matter. As physical man cannot develop any further, it would seem that this particular evolution ends with man. Like the caterpillar dissolves and turns into a butterfly, it is conceivable that the physical body of man could change into a more subtle body. It might not be necessary for him to die to be clothed afresh and be transformed. All misdirected mass-psychology leads to the destruction of the individual and the decay of civilisation. Superman is an inflated ego and a disappearing self. He lacks the spark. What would the rainbow be if it had no dark cloud behind it? Mandalas are more than geometrical designs expressing order; they have a qualitative character. The "four" in the mandala requires to be qualitatively determined. In the trinitarian mandala there is a lack of quality; criticism is missing, for there is no shadow that stands as a fourth element in opposition to the trinity. It would seem that time is added as a fourth dimension as a contrast to the threedimensionality of space.

After a comparison of the magnetic field of an atom and its various circles, with the fresco "L'Universo" by Pietro di Puccio da Orvieto at the Campo Santo in Pisa, we might ask, "If we could measure a thought would it be like an atomic quantity in the world of the infinitely small?" The closer we are to the atom the greater is the force it contains, and the greater therefore its explosive potential. The circular movements in the head between the eyes 1 are described in "The Secret of the Golden Flower'' as the circumambulatio of the lights. I watched the circumambulatio in India, when pilgrims circled the stupas of the temples of Sante hi, for example. (The stupas contain a picture or relics of the Buddha.) In Southern India I also saw pilgrims walking clockwise and counterclockwise around two half-figures of Shiva and Shakti. 2 The idea of a "Golden Age" is seen as an absolute illusion when we look with the eyes of consciousness, it is produced by the unconscious. The Egyptians did not "know" that a meridian passed through the Cheeps Pyramid but they managed to hit the exact spot without any subjective knowledge of nature. This happens to insects too. An insect may lay its eggs in the ganglia of a particular animal because they will only thrive there; it does not "know" the spot, but again it hits it. There may be unpleasant consequences if one withdraws too much from the body in times of illness. I once owned a bulldog that suffered from rheumatism. The dog disappeared one evening and could not be found. I wondered where he had hidden himself as he had been very moody for a few days. I found him hidden in the reeds in the garden, half in the water. I found him when I noticed his eyes reflecting my lantern and I pulled him out. With the help of hot water bottles and warm towels he was well again in three days and lived another three years. But he would have given up and willed himself to death if I had not found him. So we must take care not to give way to the urge of being released from the body. At three different times completely trustworthy friends of mine observed flying saucers. My doctor saw two above the lake of Zurich and he was corroborated by two other people. My son-in-law saw a flying saucer while he was out hunting. It described a triangle with abrupt changes of course and stopped equally suddenly. My grandson, with a hundred other people, saw a flying saucer from the Boulevard Haussman in Paris. 64

c .w. Nr 13 Alch. Studies p. 25

c.w. Nr 13 Alch. Studies p. 25

1) This light dwells in the " square inch" or in the "face", that is between the eyes. It is the visualisation of the "creative point." 2) The circulation is not merely movement in a circle, but means on the one hand the marking off of the sacred precint, and on the other, the fixation and concentration.

Biographical Notes

It is good to be old in years for it often looks as if we were arriving at the end of the history of our world; or at least that it will get terribly dark before the light can shine again and make it possible to see clearly.

When I was painting my sailing boat and standing on a plank over the water, I suffered three times from vertigo and nearly fell into the lake. I realised this must be collilected with some unconscious problem. In those days I needed to find out that when I drew a dream picture I should not just draw it realistically: I had to give it ornamental detail. The subject of the drawing was a figure struck in the heart by the Sun-hor se. This heart I had to draw not just anatomically but ornamentally -in this case, for example, like a flower carefully drawn in the form of a rose. I suffer from the fact that I can so seldom have a conversation with an adequate partner . The women in my circle understand me, but for women their home, their husband , and their children, come first. Only when this is all taken care of, does a woman still have a little time for the spirit; then it is interesting. Talking with a man, on the other hand, I get a response from the cosmic spheres of the spirit. The problem of my destiny goes back a hundred and fifty years. Indeed it appeard as early as the twelfth century, as I have now discovered. Formerly I believed it only went back to Goethe's Faust. (Jung now told the dream of his ancestors in which the last was only able to move his little finger.) The problem that appeared as a question in the twelfth century became my extremely personal destiny. Already Goethe had found an answer a hundred and fifty years ago. My father was so tormented by it that he died at the age of fifty-four. Toward the end of my illness in 1944, when I felt I was recovering, I wanted not to have to return to "this box" (his body). My family later told me that I had frequently looked at my hands in a strange way. I had the feeling my fingers were grown together, and for two or three days I was afraid I would soil my shirt when I was fed with soup. I believed I had openings on both sides of my neck through which the soup would run out. When I re67

gained the consciousness of my body I was , so to speak, at the stage of a fish, like an embryo with fins for hands and gills in the neck; so far had I regressed. The fracture of my fibula was highly symbolic to me. I asked myself for some time where my fault lay. It looked to me rather like inflation. If only someone could have told me where it had come from, I would have been ready to accept it. After a while I found out: I had trespassed into foreign territory. (It is as if one were walking in one's garden after dark and had fallen into a hole. ) Ignorance also acts in the same way as guilt, so that although one is not always aware of straying into a strange land, it can happen and lead to inflation. I had written about anima and animus believing I was just working with psychology; but I had transgressed into "God's country." Alchemy had seemed to me to be a legitimate branch of science but its contents -- anima, animus, the self, the alchemical marriage -- are not simply scientific concepts; they are gods. 1 I had not been aware of this, not through presumption but through naive stupidity (like Parsifal). At night I had the most wonderful visions, like in an invisible theatre from a seat high up in a wide valley. I experienced there everything I described in my book Ai on. I did not actually see it all, but knew it -- Christian alchemy, the union of Teferet and Malchut, the marriage of the Lamb. I also had my questions answered; not in words, yet all was revealed, everything correct, everything meaningful and complete. This continued for three weeks. I was as if free of my body and had the feeling of floating in space. . . as quiet as the centre of the universe. Nothing was missing; everything was there. It was like the peace of the father; I was ages old. Then I returned to the consciousness of the body, felt its weight, knew I was on my back, and thought, "This is ghastly; I am getting well." Before my illness I had often asked myself if I were permitted to publish or eben speak of my secret knowledge. I later set it all down in A ion . I realised it was my duty to communicate these thoughts, yet I doubted whether I was allowed to give expression to them. During my illness I received confirmation and I now knew that everything had meaning and that everything was perfect.

Memories C.W. Nr 9 Archet. of the Coll. Unconscious

1) With the archetype of the anima, we enter the realm of the gods, or rather, the realm that metaphysics has reserved for itself.

p. 28

Misprints p. 21: instead of characterise read characterises p. 23: instead of Via read Memories p. 41: instead of creative God read Creator God p. 68: instead of eben read even Thi~ pa_rnp~~e_t is avaiabl e for.$ 1.60.